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THE ANNOTATED 

Book of Common Prayer 



BEING AN 



HISTORICAL, RITUAL, AND THEOLOGICAL COMMENTARY 
ON THE DEVOTIONAL SYSTEM 



OF 



Ct)e Cljurci) of Cnglanfc 



EDITED BY THE REV. 



JOHN HENRY BLUNT, D.D., F.S.A. 

AUTHOR OF "THE HISTORY OF THE REFORMATION;" EDITOR OF 
"THE DICTIONARY OF THEOLOGY, " ETC. 



With an Introductory Notice on the American Book of Common Prayer 

BY THE REV. 

FREDERICK GIBSON, M.A. 



stilus sfaitl) tlje lorn, %>tartt) ?e in tTje toapg, arm see, aim asft for rtc oln pa tost, toTjere is toe goon toap, 
anD tualfetfjcrchi, ann pe gfjali fino rest for pour stoulff."— Jeremiah vi. 16 



RKVISED AND ENLARGED EDITION 

E. P. DUTTON & CO. 

PUBLISHERS, BOOKSELLERS, AND IMPORTERS 

39 WEST TWENTY-THIRD STREET 

MDCCCLXXXIV 



ivy 



w 






ZP 



Copyright: E. P. DUTTON & CO., 1883 



6*</ 



TO HIS GRACE 
THE MOST REVEREND AND RIGHT HONOURABLE FATHER IN GOD 

EDWARD WHITE 

BY DIVINE PROVIDENCE 

LORD ARCHBISHOP OF CANTERBURY 

PRIMATE OF ALL ENGLAND 
AND METROPOLITAN 

REGARDED ALSO AS 

PATRIARCH 

OF THE CHURCH OF ENGLAND AND HER DAUGHTER CHURCHES 
THROUGHOUT THE WORLD 

THIS NEW AND ENLARGED EDITION OF 

Cfjc annotated IBoolt of Common draper 

IS 
BY PERMISSION 



Iftegpectfullp deDicateH 



WITH THE SINCERE AND HUMBLE PRAYER 

THAT IT MAY HAVE THE DIVINE BLESSING 

FOR THE PROMOTION OF 

GODLY UNITY AND EXPEDIENT UNIFORMITY 

THROUGHOUT THE COMMUNION OVER WHICH 
HIS GRACE IS CALLED TO PRESIDE 



PREFACE. 

riHHE present edition of the Annotated Prayer Book has been carefully revised in 
-*- every part, many additions have been made, and the form of the page has been 
so altered as to bring the references conveniently together, with letters of reference 
carried across the page through both columns in regular succession. 

[1] The Histoeical Introduction has been entirely rewritten, and much 
additional matter has been included. This is especially the case in the account of the 
Revision of 1661, where the constitutional manner in which the Ecclesiastical work of 
revision was ratified by the Civil authorities is now much more fully illustrated from 
the Journals of the Houses of Lords and Commons. 

[2] The Notes on the Minor Festivals have also been entirely rewritten by 
their author, the Rev. Joseph Thomas Fowler of Durham, who has spared no pains in 
the endeavour to give them a critical value as trustworthy, though necessarily very 
condensed, accounts of the Saints commemorated on those days. 

[3] The Gospels and Epistles have been printed at length, with some critical 
improvements which appear in the Manuscript of the Prayer Book, but which were 
unaccountably neglected in the Sealed Books and in subsequent editions. These 
improvements are more particularly referred to below. 

[4] The Psalms have been revised in the same manner from the Manuscript of 
the Prayer Book and from the Great Bible. Brief historical notices of the Psalms 
have also been added to the Liturgical references given in former editions. 

[5] The Introduction to the Ordinal has been much enlarged by the addition 
of Tables shewing, in as much detail as space will allow, the course of Ministerial 
descent and succession from our Lord and His Apostles to the living Clergy of the 
Church of England. 

The Text of the Prayer Book in former editions was that of the Sealed 
Books, but care has been taken in this edition to bring it into exact agreement with 
that of the Manuscript subscribed by the Convocations of Canterbury and York, and 



VIM 



Preface to tbz retried) 



annexed by Parliament to the Act of Uniformity. The Editor has made repeated 
applications for permission to collate this Manuscript ; and, after much correspondence, 
the following final reply was received by him : — 

" House of Lords, August 23rd, 1880. 

Sir, — I am directed by the Clerk of the Parliaments to inform you that the Parliament Office 
Committee have had under consideration your request of the 8th of June last, for permission to correct the 
text of the forthcoming edition of your Annotated Prayer Book with the MS. Book formerly attached to 
the Act of Uniformity, and that the Committee are of opinion that your application should not be acceded 
to. I have further to inform you that the Eeport of the Committee has been agreed to by the House. 

I am, Sir, 

Your obedient Servant, 

ED. M. PARRATT. 

The Editor had, however, by the kind permission of Lord Cairns, been permitted 
to make use of the Manuscript to some extent ; and he is now able to say that the 
Text of the Annotated Book of Common Prayer, as printed in the following pages, 
faithfully represents that of the Manuscript except in respect to the conventional 
spelling and punctuation of the seventeenth century : and that where any important 
meaning depended on either spelling or punctuation they also have been faithfully 
reproduced. 

Among the corrections of the Text which have been introduced into the present 
edition in consequence of this examination of the Manuscript, two are especially to be 
noticed; namely, the accurate reproduction of the Authorized Version of 1611 in the 
Gospels and Epistles ; and of the "Great Bible " in the Psalms. For the Gospels and 
Epistles the Text of the Annotated Bible has been used, that Text being formed from 
a comparison of an Oxford Standard Text [minion, small 8vo, marg. ref.] with the Cam- 
bridge Authorized Version edited by Dr. Scrivener. The Italics have been carefully 
inserted as they appear in the same Text ; and interpolated words, such as " Jesus 
said," are distinguished from the actual Text by being printed within brackets. For the 
Psalms the Bible of 1539 has been used. The Italics of this (which are printed in Roman 
type in the original black-letter Bible) differ slightly here and there from those marked 
as such in the Manuscript of the Prayer Book ; but as the intention of the Revisers of 
1661 was to reproduce accurately the Psalter as it appears in " The Translation of the 
Great English Bible set forth and used in the time of King Henry the Eighth and 
Edward the Sixth," it has been thought best to take Cranmer's Bible, the Authorized 
Version of 1539, as the standard. 

Since the original publication of the Annotated Prayer Book in 1866, many works 
have been published which help to throw light on the ancient devotional usages of the 
Church of England ; and the Editor has made free use of these for the further improve- 
ment of this eighth edition. All these are included in the " List of Liturgical and 
Historical Authorities " printed at page xv, but particular mention should be made 
here of Messrs. Procter and Wordsworth's edition of the Sarum Breviary ; of Dr. 



anti enlarges (ZEOttion. ix 



Henderson's editions of the York Missal, Manual, and Pontifical, and of the Hereford 
Missal; of Mr. Simmons' admirably edited Lay Folic s Mass Book; of Mr. Chambers' 
Worship of the Church of England in the Fourteenth and Nineteenth Centuries ; and of 
the late Mr. Scudamore's Notitia Eucharistica. 

During these seventeen years the Editor has also received many kind communica- 
tions in which criticisms have been offered, corrections made, or improvements suggested. 
It would be impossible to refer to these in detail, but he desires to mention particularly 
the names of three special contributors to the original work, Professor Bright, the Rev. 
J. T. Fowler, and the Rev. T. W. Perry, as having rendered invaluable assistance 
towards weeding out errors and making the work generally more perfect. The Litur- 
gical references to the Psalms were also revised with great care for a former edition 
by the Rev. C. F. S. Warren ; and the enlarged Table of Ecclesiastical Colours has 
been contributed for this edition by the Rev. Christopher Wordsworth, Rector of 
Glaston. To other correspondents, both in England and America, the Editor begs to 
offer his sincere thanks for their communications, and to add that they have all received 
careful consideration, often with advantage to the work. 

In conclusion, the Editor desires to say, that although he and his coadjutors have 
felt it to be their duty to go into much detail respecting ancient ritual, that the history 
of ritual might be the more effectually illustrated, it must not be supposed that the 
revived use of all such details is advocated in this work. So far as the Annotated 
Prayer Book may be supposed to exercise influence in any degree on a revival of 
ritual, the Editor's one great object has been that of assisting the Clergy and Laity of 
the Church of England in the establishment of a godly, manly, and rational system, by 
which He Who originally ordained and instituted ritual observances may be honoured, 
and by which they who offer them may be built up in faith and reverence. 

October 1883. 



PREFACE TO FORMER EDITIONS. 

npHIS work is an attempt to gather into one concise view all the most important 
-L information that is extant respecting the devotional system of the Church of 
England as founded on the Book of Common Prayer. 

Much research and study have been expended upon this subject during the last 
quarter of a century ; and the Prayer Book has been largely illustrated by the works of 
Sir William Palmer, Mr. Maskell, and Archdeacon Freeman. Many smaller books than 
these have also been published with the object of bringing into a compact form the 
results of wide and learned investigations : the most trustworthy and complete of 
all such books being Mr. Procter's excellent History of the Booh of Common Prayer, 
with a Rationale of its Offices. But it has long seemed to the Editor of the present 
volume that a work of another kind was wanted, which (without superseding any pre- 
vious one of established merit) should exhibit more concisely and perspicuously the 
connection between the ancient and the modern devotional system of the Church 
of England by placing the two side by side, as far as the former is represented in the 
latter : and which should also give a general condensed illustration of our present Prayer 
Book from all those several points of view from which it must be regarded if it is to 
be properly understood and appreciated. 

Perhaps there is no one book, except the Holy Bible, which has been so much 
written about as the Prayer Book since the Reformation, and perhaps so much was 
never written about any one book which left so much still unsaid. The earliest class of 
commentators is represented by John Boys, who died Dean of Canterbury in 1619, and 
who had in earlier life published a Volume of Postils which were preceded by a diffuse 
comment on the principal parts of the Prayer Book. In these there is much ponderous 
learning, but a total absence of any Liturgical knowledge. Bishop Andrewes and Arch- 
bishop Laud began to open out the real meaning and the true bearing of our Offices, 
being well acquainted with the Greek Liturgies, and having some knowledge, at least, of 
the Breviaries and the Missals of the Church of England. L'Estrange, Sparrow, Cosin, 
and Elborow represent a still further advance towards a true comprehension of the 
Prayer Book ; Bishop Cosin especially being thoroughly familiar with the Sarum Missal, 
and perhaps with the Breviary and other Office-books of the old Church of England. 
In the latter part of the seventeenth centuiy, Liturgical studies seem, indeed, to have been 
taken up by many of the Clergy, especially by the Nonjurors, and interleaved Prayer 
Books are preserved in the Bodleian and other libraries which testify to the industry 
that was shewn in illustrating its text, especially from the Greek Liturgies. None seem 
so thoroughly to have qualified themselves for the task of illustrating and interpreting 
the Book of Common Prayer as Fothergill, a nonjuror, whose interleaved Prayer Book 
in eleven large volumes, together with his unmatched collection of old English Service- 



Preface to former OBtittions. 



XI 



books, is now in the Chapter Library at York. 1 But his notes and quotations were not 
digested into order : and although a work founded upon them would have been invalu- 
able in days when there was no better authority than the superficial Wheatley, they have 
since been superseded by the publications of Palmer and Maskell. 

The works of Comber, Wheatley, and Shepherd, were doubtless of great value in 
their way ; but it is melancholy to observe that they tended in reality to alienate the 
minds of their readers from all thought of Unity and Fellowship with the Church of our 
Fathers, and set up two idols of the imagination, a Church originated in the sixteenth 
century, and a Liturgy " compiled," and in the main invented, by the Reformers. There 
is not a single published work on the Prayer Book previous to the publication of 
Palmer's Origines Liturgicce in 1832, which makes the least attempt to give a truthful 
view of it, so thoroughly was this shallow conceit of a newly-invented Liturgy ingrained 
in the minds of even our best writers. 

Notwithstanding, therefore, the great abundance of works on the Book of Common 
Prayer, there seems to be still ample room for one like the present, in which the spirit 
of our Offices is illustrated from their origin and history as well as from their existing 
form ; and in which a large body of material is placed before the reader by means whereof 
he may himself trace out that history, and interpret that spirit. 

The object of the present work may be stated, then, to be that of illustrating and 
explaining the Devotional system of the Church of England by (1) a careful comparison 
of the Prayer Book with the original sources from which it is derived, (2) a critical 
examination of all the details of its history, and (3) a full consideration of the aspect in 
which it appears when viewed by the light of those Scriptural and primitive principles 
on which the Theology of the Church of England is founded. 

For the plan of the work, the general substance of it, and for all those portions the 
authorship of which is not otherwise indicated, the Editor must be held responsible. 
For the details of the text and notes in those parts which have been contributed by 
others (excepting the Marginal References), the authors must, of course, be considered 
individually responsible. Circumstances have arisen which threw into the Editor's hands 
a larger proportion of the work than he originally intended to undertake, especially in 
connection with the Communion and the Occasional Offices ; but he does not wish to 
claim any indulgence on this account, being fully assured that a commentary of the kind 
here offered ought to be judged solely by its merits as an authentic interpreter and 
guide. The Introduction to the Communion Service and the earlier portion of the 
Notes upon it are by the Editor. 

In the Offices for the Visitation and Communion of the Sick, the Editor has to 
acknowledge valuable assistance from a friend who does not permit his name to be used. 
Those Offices have been treated in a rather more homiletic method than most of the 



1 Marmaduke Fothergill was born at York in 1652, took 
his degree at Magdalene College, Cambridge, and became 
Rector of Skipwith. In 1G88 he was offered the Rectory of 
Lancaster, but not being able to take the oaths to William 
and Mary, he could neither accept preferment nor receive 
the degree of D.D. , for which he had qualified. He lived at 
Pontefract, till driven thence by a Whig J. P., but died in 
Westminster, on Sept. 7, 1731. Mr. Fothergill made a noble 



collection of ancient Service-books, which, with the rest of his 
Library, he left to Skipwith parish, on condition of a room 
being built to receive them. This not being done, the widow 
applied to Chancery, and by a decree of that court the books 
were all handed over to York Minster. Mr. Fothergill 
also left an endowment of .£50 a year for a catechist at 
Pontefract. His volumes shew that he was a most indus- 
trious reader. 



xii Preface to former OBDitions. 

others, in the hope that the Notes may assist in persuading both Lay and Clerical 
readers to desire a more pointed and systematic application of the Church's gifts in time 
of Sickness than that which is offered by the prayers ordinarily used. 

The text is, of course, that of the Sealed Books ; but some liberty has occasionally 
been taken with the punctuation, which, whether in the Sealed Books, or in the copies 
sent out by the Universities and the Queen's Printers, is in a most unsatisfactory 
condition. In the Psalms and Canticles, a diamond-shaped " point " has been used for 
the purpose of more plainly marking the musical division of verses, as distinguished from 
the grammatical punctuation. The spelling is also modernized throughout. 

In conclusion, the Editor begs to tender his grateful thanks to many friends who 
have assisted him with their suggestions and advice. Those thanks are also especially 
due to the Rev. T. W. Perry, and to the Rev. W. D. Macray of the Bodleian Library, 
who have gone through all the proof-sheets, and have been largely instrumental in 
securing to the reader accuracy in respect to historical statements. 

The Editor is indebted to the Rev. John Bacchus Dykes, M.A., and Doctor of 
Music, Vicar of St. Oswald's, Durham, and late Precentor of Durham Cathedra], for 
the Second Section of the Ritual Introduction, on The Manner of performing Divine 
Service. 

The Third Section of the Ritual Introduction, on The Accessories of Divine 
Service, is by the Rev. Thomas "Walter Perry, Vicar of Ardleigh, Essex, author of 
Lawful Church Ornaments, etc. etc. 

The Rev. Joseph Thomas Fowler, M.A., F.S.A., Hebrew Lecturer, and Vice- 
Principal of Bishop Hatfield Hall, Durham, is the writer of the Notes on the Minor 
Holydays of the Calendar. 

The Rev. William Bright, D.D., Regius Professor of Ecclesiastical History, 
Oxford, and author of A History of the Church from a.d. 313 to a.d. A 5 1, Ancient 
Collects, etc. etc., is the writer of the Introduction to, and Notes on, the Litany. 
Also of the Essay on the Scottish Liturgy in the Appendix. 

The Rev. Peter Goldsmith Medd, M.A., Rector of North Cerney, Gloucestershire, 
Canon of St. Albans, and late Fellow of University College, Oxford, co-Editor with 
Dr. Bright of the Latin Prayer Book, and author of Household Prayer, etc., is the 
principal writer of the Notes on the Communion Office from the Church Militant 
Prayer to the end ; and the compiler of the Appendix to that Office. Mr. Medd has 
also contributed the references to the hymns of the seasons. 

The Rev. Mackenzie E. C. Walcott, B.D., F.R.S.L., F.S.A., of Exeter College, 
Oxford, Precentor and Prebendary of Chichester Cathedral, and author of The English 
Ordinal, etc. etc., has contributed the Introduction to, and Notes on, the Ordinal. 

The Editor also desires to acknowledge his obligations to the valuable libraries of 
the Cathedrals of Durham and York ; to Bishop Cosin's Library, and the Routh 
Library, at Durham ; and to the Hon. and Rev. Stephen Willoughby Lawley, M.A., 
formerly Rector of Escrick, and Sub-Dean of York, to whom the reader is indebted for 
some rare mediseval illustrations of the Occasional Offices, and whose courtesy has 
otherwise facilitated that portion of the work. 
[1866-1882.1 



TABLE OF CONTENTS. 



By Rev. J. B. Dykes, Mus. D. 
W. Perry 



Preface ..... 

Preface to former Editions 
List of Authorities .... 
Chronological Table .... 
An Historical Introduction to the Prayer Book 
A' Ritual Introduction to the Prayer Book — 

Section I. The Principles of Ceremonial Worship . 

Section II. The Musical Performance of Divine Service. 

Section III. The Accessories of Divine Service. By Rev. T. 
Title, etc., of the Sealed Prayer Books 
Acts of Uniformity . 
Preface, etc., to the Prayer Book 
Tables and Rules 
An Introduction to the Calendar 
The Calendar, with Comparative View 
Notes on the Minor Holydays. By Rev. J. T. Fowler 
An Introduction to Morning and Evening Prayer 
Morning Prayer ..... 

Evening Prayer ..... 

Athanasian Creed ..... 
An Introduction to the Litany. By Rev. W. Bright 
The Litany, with Notes. By Rev. W. Bright 
Occasional Prayers and Thanksgivings 
An Introduction to the Collects, Epistles, and Gospels 
The Collects, Epistles, and Gospels . 
An Introduction to the Liturgy 
The Order for the Holy Communion, with Notes. By Rev. P. G. Medd, and the Editor 
An Introduction to the Offices for Holy Baptism 
The Ministration of Publick Baptism of Infants, with Notes 
The Ministration of Private Baptism of Children in Houses, with Notes 
The Ministration of Baptism to such as are of Riper Years, with Notes 
An Introduction to the Catechism . 
The Catechism, with Notes .... 
An Introduction to the Confirmation Office . 
The Order of Confirmation, with Notes 
An Introduction to the Marriage Service 
The Form of Solemnization of Matrimony, with Notes 
An Introduction to the Office for the Visitation of the Sick 
The Order for the Visitation of the Sick, with Notes 
The Communion of the Sick, with Notes 
An Introduction to the Burial Service 
The Order for the Burial of the Dead, with Notes . 
An Appendix to the Burial Office 



PAGE 

vii 
x 

XV 

xix 
1 

44 
50 
63 
81 
84 
96 
116 
127 
130 
132 
177 
179 
206 
216 
221 
225 
235 
241 
245 
344 
369 
401 
407 
420 
424 
428 
431 
437 
440 
446 
449 
460 
461 
472 
475 
■ITS 
483 



XIV 



Contents. 



An Introduction to the Churching Service 

The Churching of Women, with Notes 

The Comminution, with Notes 

An Introduction to the Psalter 

The Psalms, with Notes 

Forms of Prayer to be used at Sea, with Notes 

An Introduction to the Ordinal. By Rev. Mackenzie E. C. Walcott 

The Form and Manner of Making Deacons, with Notes. Ditto . 

The Form and Manner of Ordering of Priests, with Notes. Ditto . 

The Form of Ordaining or Consecrating of an Archbishop or Bishop, with Notes, 

General Appendix — 

I. The State Services. By Eev. W. D. Macray . 
II. The Scottish Prayer Book of 1637. By Eev. W. Bright 
III. The Irish Prayer Book. By Eev. W. D. Macray 
Index and Glossary ........ 



Ditto 



PAGE 

486 
487 
490 
496 
501 
650 
655 
674 
683 
693 

703 
705 
709 
713 



ILLUSTRATIONS. 



A Horn Book ........ 

Ecclesiastical Vestments (two Plates). By G. E. Street, Esq., R.A., F.S.A. 
Catechism Tablets from the Bishop's Palace at Ely . 



To face page 80 
429 



A LIST OF THE PRINCIPAL 

LITURGICAL AND HISTORICAL AUTHORITIES 

USED, QUOTED, OR REFERRED TO, IIST THIS WORK. 

The Manuscript Prayer Book, subscribed by the Convocations of Canterbury and York, accepted by the Crown in Council, 

annexed by Parliament to the Act of Uniformity, and preserved among the Acts of Parliament as an original Record. 
A printed Prayer Book of 1636, into which the alterations to be made were written for the information of the Crown, the 

Privy Council, and the two Houses of Parliament ; and which is preserved with the Manuscript. 
A facsimile of the preceding volume, photozincographed by the Ordnance Office. 
A printed Prayer Book of 1619, containing alterations proposed by Bishop Cosin, most of which were adopted in 1661. 

[D. iii. 5, Cosin's Library, Durham.] 
A printed Prayer Book, containing Sancroft's transcript of the notes in the preceding volume. [Bodl. Lib. Arch. 

Bodl. D. 28.] 
The Sealed Prayer Books. 

Acta Sanctorum, 1643 — still in course of publication. 

Amalarius Symphosius [circ. a.d. 820-827], De Divin. Off. Cologne, 1568. [Bibl. Max. Lugd. xiv. 934-1060.] 

Andrewes, Bishop, Notes on Prayer Book. Ang. Cath. Lib. 1S54. 

Anglican Church Calendar. 1851. 

Assemanni Codex Liturgicus. 

Baker, Sir Richard, on the Lord's Prayer. 1638. 

Bamffaldi on the Roman Ritual. 

Baring Gould's Lives of the Saints. 

Beleth [thirteenth century], Rationale Divin. Off. Lyons, 1612. 

Bingham's Antiquities of the Christian Church. 

Blunt's Directorium Pastorale. 

Annotated Bible. 

History of the Reformation. 

Bona, Cardinal, De Rebus Liturg. Paris, 1676. Sala's ed., 1747-55. 

De Divina Psalmodia. Antwerp, 1677. 

Brady's Clavis Calendaria. 1812. 
Brett's Ancient Liturgies. 
Breviary, Mozarabic. 

Roman. 

■ Salisbury. 1495-1541. 

York. 1493-1526. 

Bright's Ancient Collects and other Prayers. 

Brogden's Illustrations of the Liturgy. 1842. 

Bulley's Variations of the Communion and Baptismal Offices. 

Burn's Ecclesiastical Law. Phillimore's ed., 1842. 

Burnet, Bishop, History of the Reformation. Pocock's ed., 1865. 

Vindication of English Ordinations. 

Calendars of State Papers. Domestic. 1547-80. 

1660-62. 

Cardwell's Documentary Annals of the Reformed Church of England. 

History of Conferences on the Prayer Book. 

Synodalia. 



xvi a list of aut&oritics. 

Card well's Three Primers of 1533, 1539, 1545. 

Two Liturgies of Edward VI. 

Catalani, Pontif. Roman. Commentariis illustratum. 1738. 

Chambers' Divine Worship in England in the Thirteenth, Fourteenth, and Nineteenth Centuries. 1877. 

Churton's Life of Dean Nowell. 

Collier's Ecclesiastical History. 

Comber on the Common Prayer. 

Cosin'a Collection of Private Devotions. 1627. 

Notes and Collections on the Prayer Book. Works, Vol. V. Aug. Cath. Lib. 1855. 

Daniel's Codex Liturgicus. 

Thesaurus Hynmologicus. 

Deuzinger's Ritus Orientalium. 

Durandus [a.d. 1216], Rationale Divin. Off. Lyons, 1612. 

Durantus, de Ritibus Eccl. Cath. 1675. 

Dyce's Book of Common Prayer with Plain Tune. 

Elborow on the Book of Common Prayer. 1663. 

English Church Union Kalendars. 1863-64. 

Farrow's Baptismal Offices illustrated. 1838. 

Field's Apostolic Liturgy and Epistle to the Hebrews. 1882. 

Fleury's Church History. Newman's translation. 

Forbes', Bishop, Exjjlanation of the Nicene Creed. 

Commentary on the Litany. 

Freeman's Principles of Divine Service. 

Rites and Ritual. 

Gallican Liturgies, Neale and Forbes'. Burntisland, 1855-67. 

Gavanti Thesaurus Sacrorum Rituum. 1792. 

Gelasius' Sacramentary [a.d. 492]. Muratori's ed. 

Gerberti Liturgia Alemannica. 

Gibson's Synodus Anglicana. 

Goar, Rituale Grcecorum. 1647. 

Goulbum on the Collects of the Day. 1880. 

Grancolas, Commentarius Historicus in Romanum Breviarium. Venice, 1734. 

Grand Debate between the Bishops and the Presbyterians. 1661. 

Gregory, St., Sacramentary [a.d. 590]. Menard's ed. 

Greswell on the Burial Service. 1836. 

Fasti Temp. Cathol. 

Orig. Kalend. Ital. 

Gueranger's Institutions Liturgiques. 1840-51. 

Guericke's Manual of Church Antiquities. Morrison's translation. 1851. 

Hale's Precedents. 1847. 

Hallier, De Sacris Ordinationibus. 1636. 

Hammond's Liturgies, Eastern and Western. 1878. 

Harvey on the Creeds. 1854. 

Hermann's Simplex ac Pia Deliberatio. 1545. 

Daye's translation [edd. 1547, 1548]. 

Heurtley's Collection of Creeds. 1858. 

Heylin's History of the Reformation. Ecc. Hist. Soc. 

Hey wood's Documents relating to the Act of Uniformity. 1862. 

Hickes' Letters [Lib. Ecc. Cath. Dunelm. ex dono Auctoris]. 1705. 

Hierurgia Anglicana. 1848. 

Hittorpius, De Divinis Officiis. Cologne, 1568. 

Hope, A. J. B., on the Worship of the Church of England. 1875. 

Jacobson, Bishop, Illustrations of the History of the Prayer Book. 1874. 






a list of authorities, xvii 



J ebb's Choral Service. 

Eitual Law and Custom of the Church Universal. 

Jenkyns' Cranmer's Remains. 

Jerome, St., Comes or Lectionary. Pamelius' ed. Cologne, 1571. 

Kalendar of the English Church. 1865-66. 

Keble's Eucharistical Adoration. 1857. 

Keeling's Liturgiaj Britannicae. 1851. 

Kennett's, Bishop, Eegister. 1728. 

Landon's Ecclesiastical Dictionary. 1849. 

• Manual of Councils. 1846. 

Lathbury's History of the Convocation. 1853. 

Prayer Book. 1859. 

Lay Folks' Mass Book. Edited by T. F. Simmons for Early Eng. Text Soc. 1879. 

Leo, St., Sacramentary [a.d. 451]. Muratori's ed. 

L'Estrange's Alliance of Divine Offices [a.d. 1690]. Ang. Cath. Lib. 1846. 

Lingard's Antiquities of the Anglo-Saxon Church. 

Littledale, North-side of the Altar. 

• On the Mixed Chalice. 

Liturgies, etc., of King Edward VI. Parker Soc. 1844. 

etc., of Queen Elizabeth. Parker Soc. 1847. 

Mabillon, Museum Italicum. 1687-89. 

De Liturgia Gallicana. Paris, 1685. 

Manuale Sarisburiense. 1498. 

et Processionale Eboracense. Surtees' Soc. ed. Edited by Dr. Henderson. 

Martene, De Antiquis Ecclesioe Ritibus. Antwerp, 1763. 

Vet. Script. Collect. Vol. VI. 

Maskell, Ancient Liturgy of the Church of England. 1846. 

Dissertation on Holy Baptism. 1846. 

— ■ Monumenta Ritualia Ecc. Ang. 1848. 

■ On the Doctrine of Absolution. 1849. 

Mason, Vindiciaj Ecc. Anglic, sive de legitimo ejusdem Ministerio. 1625. 

Massingberd's Lectures on the Prayer Book. 

Masters' reprint of the Sealed Book of Common Prayer. 1848. 

Meibomius, Antiquae Musicoe Auctores Septem. 1652. 

Merbecke's Common Prayer Noted. 1550. 

Micrologus [J ohannis, Episcopi, thirteenth century. Maskeli's date, 1080]. Pamelius' ed. Antwerp, 1565. [Bibl. Max. 

Lugd. xviii. 469.] 
Mirroure of our Ladye. 1530. [Cosin's Copy, Cosin's Lib. Durham, II. ii. 24.] 

Edited by J. H. Blunt for Early Eng. Text Soc. 1873. 

Missal, Salisbury. Paris, 1514. [Cosin's Copy, Cosin's Lib. Durham, D. iii. 12.] 

Burntisland, 1861-67. 

York. Edited by Dr. Henderson for Surtees' Soc. 1874. 

Hereford. Edited by Dr. Henderson. 1874. 

Irish. Edited by F. S. Warren. 1879. 

Morinus, De Sacris Ordinationibns. 1655. 

Muratori, Liturgia Eomana Vetus. 1748. 

Neale's and Littledale's Commentary on the Psalms. 1860-71. 

Neale's Essays on Liturgiology and Church Hist. 2nd ed., 1867. 

Introduction to the History of the Holy Eastern Church. 1850. 

Primitive Liturgies. 

Tetralogia Liturgica. 1849. 

Nichols on the Common Prayer. 1710. 
Nicolas' Chronology of History. 1833. 



b 



xviii a list of authorities. 



Palmer's Olivines Liturgicae. 1832. 

Pamelius, [a.d. 1536-87], Antiquitates Liturgicae. 

Liturgicon Ecclesia3 Lathno. Cologne, 1571. 

Parker, Archbishop, Correspondence of. Parker Soc. 1853. 

■ James, Introd. to History of Prayer Book Revisions. 1877. 

First Prayer Book of Edward VI. compared with successive Revisions. 1877. 

Perry's Historical Considerations relating to the Declaration on Kneeling. 1863. 
Phillimore's Ecclesiastical Law. 1873. 

Pickering's Reprints of the Books of Common Prayer. 
Pinnock's Laws and Usages of the Church and Clergy. 
Pontifical, Exeter [Lacy's]. Edited by Ralph Barnes. 1847. 

York [Egbert's]. Edited by W. Greenwell for Surtees' Soc. 1853. 

• York [Bainbridge's]. Edited by Dr. Henderson for Surtees' Soc. 1875. 

Pontificals of Salisbury, Bangor, and Exeter. 

Portil'orii seu Breviarii Sarisb. fascic. i. and ii. 1843-45. 
Position of the Priest at the Altar. [By J. H. Blunt.] 1858. 
Poullain's L'Ordre des Prieres, etc. London, 1552. 
Prideaux's Validity of English Orders. 
Private Prayers of the Reign of Edward VI. Parker Soc. 

Queen Elizabeth. Parker Soc. 

Procter's History and Rationale of the Prayer Book. 1857. 15th ed., 1880. 
Psalter, Anglo-Saxon and Early English. Surtees' Soc. 1843-47. 

Translation of Sarum, with Explanatory Notes and Comments. [Chambers.] 1852. 

Purchas' Directorium Anglicahum. 1858. 

2nd ed., edited by E. G. Lee. 1865. 

Pusey's The Real Presence the Doctrine of the English Church. 

1 — Scriptural Views of Holy Baptism. 

Quignonez, Cardinal, Reformed Roman Breviary. Lyons, 1543. [Edd. 1535-36 to 1568.] 
Renaudot, Liturg. Orient. Collectio. 
Rock's Hierurgia. 1851. 

Church of our Fathers. 1849-53. 

Scudamore's Notitia Eucharistica. 2nd ed., 1876. 

The Communion of the Laity. 1855. 

Sparrow, Bishop, Collection of Articles, Injunctions, etc. 1661. 

Rationale of the Prayer Book. 

Stephens' edition of Sealed Book of Common Prayer. Ecc. Hist. Soc. 1849-54. 

Book of Common Prayer, from the Irish MS. in the Rolls' Office, Dublin. Ecc. Hist. Soc. 

Strype's Memorials of Cramner. Ecc. Hist. Soc. 

Taylor, Bishop, Collection of Offices. 

Thomassii Opera. 1747-69. 

Thomassin, Discipline de l'Eglise, etc. 1679-81. 

Thomson, Vindication of the Hymn Te Deum Laudamus. 1858. 

Thrupp on the Psalms. 

Trombelli Tractatus de Sacramentis. 1769-83. 

Tyler, Meditations from the Fathers illustrating the Prayer Book. 1849. 

Walafridus Strabo [a.d. 830], De Rebus Ecc. Cologne, 1568. [Bibl. Patr. Max. Lugd. xv. 181.] 

Warren's, O, Answer to Maskell on Absolution. 1849. 

The Lord's Table the Christian Altar. 1843. 

Wheatley on the Common Prayer. Corrie's ed., 1858. 

Wilberforce on the Holy Eucharist. 1853. 

Wil kins' Concilia. 

Williams, Isaac, on the Psalms. 

Zaccaria Bibliotheca Ritualis. 1776-81. 



CHRONOLOGICAL TABLE. 



the Daily Offices of Syon and the Mass.] 



) throughout the Province of 



Liturgy of Cassian and Leo 
Sacramentary of St. Leo 

Gelasius . 

Gregory . 

St. Augustine's revised Liturgy of Britain 

Salisbury Use of St. Osmund . 

English Prymer. [MaskelPs Mon. Bit. Aug. ii.] 

Liber Festivalis. [A book of mediceval English Homilies, printed by Caxton.] 

Salisbury Breviary "reformed." [1st ed.] 

Mirror of our Lady. [A translation of and commentary on 

Salisbury Breviary "reformed." [2nd ed.] 

Missal " reformed " . 

English Psalters printed 

Marshall's Prymer 

English Epistles and Gospels printed 

Hilsey's Prymer 

The "Great Bible" set up in Churches as the "Authorized Version" 

Salisbury Use further reformed, and adopted (by order of the Convocatior 

bury ........ 

Committee of Convocation commissioned to revise Service-books 
English Litany ordered for use in Churches .... 

King Henry VIII.'s Prymer ...... 

Archbishop Hermann's Consultation [German, 1543 ; Latin, 1545], printed 
Edward VI.'s First Year ...... 

Second Year 

English Order of Communion pdded to Latin Mass 
Book of Common Prayer. [First Book of Edward VI.] — 

Submitted to Convocation (by Committee of 1542-49) 

Laid before Parliament as part of Act of Uniformity [2 and 3 Edw. VI. c. 1] 

Passed by the House of Lords ditto ditto 

Commons ditto ditto 

Printed ready for circulation . ...... 

Received Royal Assent as part of Act of Uniformity [2 and 3 Edw. VI. c. 1]. [Probably at prorogation of 

Parliament on ......... . March 14, 1540] 

Taken into general use .......... June 9, 1549 

English Ordinal ,.,.,....... March 1550 

Book of Common Prayer. [Second Book of Edward VI.] — 

[Committee of Convocation commissioned, probably . . . , . . . .1 55 1 | 

Passed through Parliament as part of Act of Uniformity [5 and 6 Edw. VI. c. 1] . . . April (i, 1552 

Ordered to be taken into use from ......... Nov. 1, 1552 

Edward VI. died ............ July 6, 1553 

Acts of Uniformity (including Prayer Books) repealed by 1 Mary, sess. ii. c. 2 . . . Oct. 15.'k"> 



A.D. 

circ. 420 

451 

492 

590 

circ. 600 

, 1085 

circ. 1390 

. 1483 

. 1516 

1530 

1531 

. 1533 

1534-40 

1535 

1538-48 

1539 

1540 

Canter- 

. 1541 

] 542-49 

June 11, 1544 

. 1545 

1548 

Jan. 28, 1547, to Jan. 27, 1548 

Jan. 28, 1548, to Jan. 27, 1549 

. March 8, 1548 

Nov. 24, 1548 

Dec. 9, 1548 

Jan. 15, 1549 

Jan. 21, 1549 

March 7, 1549 



in English, 1547 ; reprinted 



XX 



Chronological Cable. 



Queen Elizabeth's Accession ...... 

Edward VI.'s Second Book restored (with some alterations) by 1 Eliz. c. 2 

Queen Elizabeth's Latin Book of Common Prayer . 

Commission to revise Calendar and Lessons . 

Hampton Court Conference ..... 

Scottish Book of Common Prayer .... 

Prayer Book suppressed by " ordinance" of Parliament 

Use of Prayer Book began to be revived 

Savoy Conference ...... 

of Common Prayer [that now in use] — 
Commission to the Convocations to revise it . 
Revision completed by Convocations . 
Approved by King in Council 
Passed House of Lords as part of Act of Uniformity [14 Car. II. c. 4] 

Commons ditto ditto 

Received Royal Assent ditto ditto 

Taken into general use ..... 

Adopted by Irish Convocation .... 

Standard copies certified under Great Seal 
Embodied in Irish Act of Uniformity [17 and 18 Car. II. c. 6] 
William the Third's Commission to review Prayer Book 
Revised Calendar authorized by 24 Geo. II. c. 23 
American Book of Common Prayer ..... 
Revised Tables of Lessons authorized by 34 and 35 Vict. c. 37 

Shortened Order for Morning and Evening Prayer authorized by 35 and 36 Vict, c 



35 



A.D. 

. Nov. 17, 1558 
. June 24, 1550 
1560 
.. Jan. 22, 1561 
Jan. 14-18, 1604 
1637 
. Jan. 3, 1645 
April 1660 
April 15 to July 24, 1661 



June 10, 1661 

Dec. 20, 1661 

Feb. 24, 1662 

April 0, 1662 

May 8, 1662 

May 19, 1662 

Aug. 24, 1662 

Nov. 11, 1662 

Jan. 5, 1663 

June 18, 1666 

1689 

. 1752 

1785-89 

. 1871 

. 1872 



INTRODUCTORY NOTICE 

ON THE AMERICAN BOOK OF COMMON PEAYEE. 

THE following Commentary will be almost as useful in the United States as in 
England, for the American Book of Common Prayer is a revised edition of the 
English book, and in the many thousand points in which they agree, or are happily 
identical, it will afford us all the information we could well desire. 

To estimate rightly the various changes in the American book, as our fathers gave 
it to us well-nigh a century ago — in October 1789 — we must put ourselves in their 
place, and recall the condition of the Church here and the state of the country then 
and previously. The first permanent introduction of the Church of England into this 
country was in Virginia, in 1607 ; and from that time to Bishop Seabury's consecration 
in 1784 — nearly two hundred years — we had no resident Bishops among us, but were 
under the episcopal direction of the Bishop of London, who was considered as the 
Diocesan of the entire Church of England in America. Candidates for Holy Orders 
were obliged to cross the broad Atlantic, a tedious and dangerous journey in those 
days, before they could be made Deacons and Priests. The Lay people here during all 
those many years grew up and lived and died without the special gift of the Holy 
Ghost bestowed in Confirmation, and without the practical knowledge and benefit of a 
resident and visible episcopal head. Moreover, a large number of those living in this 
country were the children of Puritans and Independents, who in England, in bygone 
dreary days, had broken down the "carved work" of the sanctuary "with axes and 
hammers," had stabled their horses in the churches, as at Lichfield Cathedral, and in 
St. Paul's, London, and persistently attended service with hats on their heads, so that 
many persons here, their descendants, very naturally disliked the Church and Bishops, 
as savouring too much, from their point of view, of Pome and Prelacy. Because of 
the great ignorance then prevailing, even in many Churchmen, of the revealed doctrines 
and institutions of Christ's Holy Church, and of the Divine source of ministerial power 
and mission, from our Lord Jesus Christ and His commissioned Apostles, one might 
well be anxious about any revision of the Prayer Book, rendered necessary at that 
time by the change from a Monarchy to a Republic, which required prayers for Preside] 1 1 
and Congress, instead of for King and Parliament. 

Until quite recently, the first meetings of Clergy, or of Clergy and Laity, after the 
Declaration of Independence, were supposed to have been in Connecticut, in April 



Introductory Notice. 



1783, when the Rev. Dr. Samuel Seabury was elected Bishop by the Clergy alone of 
that State, and in Maryland, in August of the same year, when the Rev. Dr. William 
Smith was elected Bishop for this State by the Clergy, though for sundry reasons he 
was never consecrated. But from later investigations, as given in the Appendix to the • 
Maryland Diocesan Journal for 1878, we learn that the very first Convention of the 
Clergy and Laity of the Protestant Episcopal Church in any of the thirteen colonies 
during, and subsequent to, the Revolution, was held in Maryland, November 9, 1780, 
when there were present three Clergymen, the Rev. Samuel Keene, the Rev. Dr. 
William Smith, afterward Bishop-elect of Maryland, and the R,ev. James Jones Wilmer, 
with twenty-four Laymen, Vestrymen, and Wardens of sundry parishes in Maryland. 
At this meeting the Secretary, the Rev. Mr. Wilmer, proposed, probably for the first 
time in our history, "Protestant Episcopal" as the official title of that reformed branch 
of the Holy Catholic Church which is in this country, a title which many American 
Churchmen now greatly regret, as being merely a negative one, and as seeming to cut 
us off from historical continuity with the One Apostolic Church from the beginning, 
and to affiliate us with the Protestant Societies of the last three centuries. " The 
Church in the United States," or " The Holy Catholic Church in the United States," 
would have been a far better title, which, it is to be hoped, may some day be recovered 
by us. In a letter to Bishop Claggett, dated May 6, 1810, Mr. Wilmer writes : "I 
am one of the three who first organized the Episcopal Church during the Revolution, 
and am consequently one of the primary aids of its consolidation throughout the United 
States. The Rev. Dr. Smith, Dr. Keene, and myself held the first Convention at 
Chestertown, and I acted as Secretary." He states also in this letter that he " moved 
that the Church of England, as heretofore so known in the province, be now called the 
Protestant Episcopal Church, and it was so adopted." It would be interesting to know 
whether this title had ever informally been used before this time by the Protestant 
party in England, in the days of William III., or even earlier. 

The first General Convention of this Church was held in Philadelphia, from 
September 27 to October 5, 1785, with only sixteen of the Clergy and twenty-six of 
the Laity present, only seven of the thirteen States being represented. Alterations 
were then proposed in the English book, and Drs. White, Smith, and Wharton were 
appointed a committee to print the " Proposed Book," as it is generally called, because 
very providentially it was only proposed to, and never adopted by, the Church. This 
book, published in April 1786, left out the Nicene and Athanasian Creeds, dropped 
the clause, "He descended into hell" from the Apostles' Creed, omitted the word 
"regenerate" from the Baptismal and Confirmation services, altered "Priest" to 
"Minister" in the rubrics, abolished the word "absolution," and, besides other minor 
changes, impaired the inspired unity of the Psalter, or Psalms of David, by omitting 
entire Psalms and sundry verses in other Psalms, thus practically rejecting one-third of 
this inspired book of the Holy Bible. The Maryland Diocesan Convention, in session 
April 4, 1786, having "a considerable majority of all our Clergy, and not many of 
the Laity, present," as Dr. Smith affirms, with six copies of this book before them, but 
only in sheets, passed a resolution that the Nicene Creed should be restored in it, and 



Jlntrotmctotp Botitc. 



that an Invocation somewhat similar to Edward VI. 's first book should be added to 
the Consecration Prayer in the Boly Communion. Bishop Seabury, writing February 
13, 1788, to Rev. Mr. Parker of Boston, afterward Bishop of Massachusetts, thus 
expresses his opinion of the book : "I never thought there was any heterodoxy in the 
Southern Prayer Book ; but I think the true doctrine is left too unguarded, and that 
the Offices are, some of them, lowered to such a degree that they will, in a great 
measure, lose their influence." The Ptev. Dr. Claggett, afterward first Bishop of 
Maryland, and the very first Bishop consecrated in America, in a letter only recently 
published, writes to the Rev. Dr. West, June 19, 178G : " Our people, I mean the 
real friends of the Church, are universally opposed to them [i.e. the new Prayer Books]. 
They think our reformers have Presbyterianized and altered too much. . . . They have 
virtually denied the doctrine of regeneration in baptism, taught by the Church of 
England, and sufficiently founded on John iii. 5, Acts ii. 38, and xxii. 16, and several 
other parts of Sacred Writ. The Primitive Church always held this doctrine, as is 
proved by the Nicene Creed, and the evidence that this creed affords of this is the real 
cause of its being displaced from the book. The leaving out or otherwise mutilating 
many of the Psalms of David has also given great umbrage." In the adjourned General 
Convention of October 10 and 11, 1786, through the earnest exhortation of the English 
Bishops and Archbishops, the vote was unanimous that the Nicene Creed should be 
restored, even in the " Proposed Book," and it was happily ordered that the missing 
clause should be returned to the Apostles' Creed, though in the latter instance the 
restoration was carried by a bare majority only. American Churchmen cannot be too 
thankful that when the "Proposed Book" came up for final consideration in the 
adjourned General Convention in Philadelphia, from September 29 to October 16, 
1789, that book was quietly dropped as by general consent, and the English Book 
of Common Prayer was revised and altered into our present admirable and cherished 
Prayer Book. Unlike the Convention of 1785, in which the "Proposed Book" was 
prepared, when the Laity outnumbered the Clergy more than three to two, and no 
Bishop was present, the General Convention of 1789 had two Bishops present, who 
formed a separate house, and twenty-one Clergymen, with only sixteen Laymen, and 
then, at last, " The Liturgy of this Church " was duly " set forth " by " the Bishops, the 
Clergy, and the Laity of the Protestant Episcopal Church." 

In examining the Prayer Book which the Church in this country has given us, we 
must carefully remember that the Prayer Book, in its measure, like the Church which 
gives it, is an historical work, and, with sundry changes, has come down to us from the 
earliest ages. The Holy Catholic Church, of which the Protestant Episcopal Church 
in the United States is a branch, did not begin with the independence of the United 
States, nor with the Reformation in England in the sixteenth century, but was founded 
by our Lord Jesus Christ and His Apostles about a.d. 33. It is nearly two thousand 
years old, and not, as some suppose, only three or four hundred years old. Our 
venerable Liturgy, with its ancient arrangement of the ecclesiastical year, and of the 
Epistles and Gospels for the Sundays and Holy-days, its old Creeds and Collects, and its 
primitive order for the " administration of the Sacraments, and other rites and cere- 
3 



^ntcotmctorp Notice. 



monies of the Church," is not a new book, formed for the first time, and. after new 
methods, and from new materials, on " the sixteenth day of October, in the year of our 
Lord one thousand seven hundred and eighty-nine." In the Preface to our book it is 
implied, in language taken from the Preface of the English book, that any occasional 
alterations and amendments in the forms of public worship should be made "so as that 
the main body and essential parts of the same (as well in the chiefest materials as in 
the frame and order thereof)," may still be " continued firm and unshaken." The 
American Prayer Book, then, is a reproduction, with a few slight changes, of the Eng- 
lish book of 1662, as that was of the book of 1604, and that, of the book of 1559, and 
that, of the book of 1552, and that, of the book of 1549. And this book of 1549, the 
first Service-book in English, was itself a translation, correction, and reformation of the 
old Latin forms of the Salisbury Missal and Breviary. " The objectionable parts of 
the ancient Service-books of the English Church were excided, and the Latin forms 
translated into English of unequalled beauty, purity, and rhythm." The Act of 
Uniformity, passed January 22, 1549, states that "the Archbishop of Canterbury 
[Cranmer], and certain of the most learned men of this realm," had been appointed, 
" having as well eye and respect to the most sincere and pure Christian religion taught 
by the Scripture, as to the usages hi the primitive Church," to " draw up and make 
one convenient order, rite, and fashion of common and open prayer, and administration 
of the Sacraments." And yet more plainly, Cranmer, in answering objections made 
against the book of 1549, pointed out — as Canon Perry mentions in his recent admirable 
History of the Church of England (p. 198, Amer. ed.) — that "it was not the introduc- 
tion of any novelty, but simply the old forms in a modern English dress." And these old 
Latin Service-books were themselves derived from earlier British and Gallican forms, 
and these, in turn, from yet earlier, and probably Eastern, Offices and Liturgies. The 
American Book of Common Prayer is thus sacred and dear to us from its preserving 
and embodying in it creeds and prayers and an order for Sacraments and rites of the 
most ancient and primitive times. Churchmen may differ as to the necessity and 
expediency of the omission from the American book of the Athanasian Creed and of 
the evangelical canticles — the Magnificat and the Nunc Dimittis — and as to the wisdom 
of many of the verbal changes in it. The Magnificat and Nunc Dimittis, it is to be 
remembered, had been retained even in the " Proposed Book," and these have recently 
been inserted in our Hymnal, together with the Benedictus in its unabridged form. 
With respect to the Athanasian Creed, at Bishop Seabury's earnest suggestion, its 
permissory use was recommended by the House of Bishops in 1789, but was negatived 
in the House of Deputies. Had its use been allowed, it was the avowed intention of 
Bishop White never to read it. Bishop Seabury's view is concisely and clearly stated 
in a letter addressed by him, December 29, 1790, to the Rev. Dr. Parker, afterwards 
Bishop of Massachusetts : — 

" With regard to the propriety of reading the Athanasian Creed, I never was 
fully, convinced. With regard to the impropriety of banishing it out of the Prayer 
Book, I am clear ; and I look upon it that those gentlemen who rigidly insisted upon 
its being read as usual, and those who insisted upon its being thrown out, both acted 

4 



31ntrormctorp Notice. 



from the same uncandid, uncomplying temper. They seem to me to have aimed at 
forcing their own opinions on their brethren. And I hope, though possibly I hope in 
vain, that Christian charity and love of union will some time bring that Creed into 
this book, were it only to stand as articles of faith stand, and to shew that we do not 
renounce the Catholic doctrine of the Trinity as held by the Western Church." 

The present venerable Bishop Potter, of New York, in his pastoral letter of 
1869, thus wisely speaks of the omissions and verbal changes in the American 
Prayer Book : — 

" If the Supreme Council of our branch of the Church were once persuaded to enter 
upon the work of revising the Book of Common Prayer (which, I trust, it will not be 
for years to come) it would begin by reclaiming what it has lost, not by diluting and 
debasing what it has, through the mercy of God, retained. It would remit the short 
form of Absolution — the Absolution proper — to the Communion Office, where it belongs, 
and never allow it to be used in a mixed congregation, consisting largely of non-com- 
municants. It would strike out the alternate form in the Ordination of Priests. It 
would restore the lost parts of the Office for the Visitation of the Sick. It would bring 
back to the Te Deum and the Litany those pregnant words which express what was 
meant to be expressed by the saints who composed them. It would replace in the 
Catechism the emphatic and positive ' verily and indeed.' Probably it would insist 
upon the restoration of the Athanasian Creed. Certainly it would make all haste to 
reinsert among the Church's choicest treasures those exquisite, those seraphic pieces of 
inspired devotion, the Magnificat and the Nunc Dimittis. The present permission to 
omit an article of the Apostles' Creed, or in Baptism to refrain from the sign of the 
Cross before a captious objector, would be stricken out. In a word, the Supreme Council 
of this Church, if ever constrained from a sense of duty to undertake a revision of her 
Service-book, would make it more primitive and catholic, not less so." 

But however some may differ in opinion from these great Bishops as to the advis- 
ability in the future of such restorations, I think we must all agree that the Communion 
Office in the American book is much fuller and more primitive than that in the English 
book. For this important addition and improvement we are indebted to the first Diocesan 
Bishop in this country, Bishop Seabury of Connecticut, and to such of the Clergy and 
people of Maryland as were attached to the Scotch and other ancient Liturgies. 

The history of " the Prayer of Consecration " in the American Eucharistic Office 
would be very wonderful, did we not remember the constant overruling providence of 
God over His Church and His people. The first book of Edward VI., prepared by 
Archbishop Cranmer and other learned divines, and, as the Act of Uniformity asserts, 
"by the aid of the Holy Ghost," "concluded, set forth, and delivered," contained an 
Invocation of the Holy Spirit upon the sacred gifts, placed before our Lord's words of 
Institution, and a memorial or prayer of Oblation, after them. In the second book of 
Edward, though it expressly affirmed in its Act of Uniformity that the former book 
" was a very godly order," " agreeable to the Word of God and the primitive Church," 
yet, through foreign influence, and that of the court, the Invocation, except in a very 
modified and weakened form, and the memorial Oblation, were dropped, and have never 
5 



JntroDuctorp H5cticc. 



since been replaced in the English book. In the first Scotch book of 1637 the Invoca- 
tion and Oblation were restored, but with a few verbal changes. This book has been 
called Laud's book, but not rightly, for it was prepared by the Scotch Bishops, chiefly 
Maxwell and Wedderburn, and was only submitted to Laud and Wren for revision. 
Though it was never in use, it had yet an important influence upon the last revision in 
England in 1662, and thus affected the American book also. In 1717 there was a 
reprint in Scotland of Edward's first book. The next year, in 1718, the Nonjuring 
Bishops put forth a book which followed more closely the Clementine Liturgy, from the 
Apostolical Constitutions. In this last book, and in its precursor, Edward Stephens's 
Liturgy of the most Ancient Christians, published about 1696, the Invocation, for the 
first time in English, was placed (in accordance with the order of all the early Eastern 
Liturgies) in its probably correct position, after the words of Institution and the Oblation. 
In the new Scotch Office of 1755, and in all since in Scotland, the Invocation has been 
placed as in the Nonjuror's book of 1718. 

And thus in God's good providence, through Bishop Seabury and the revised 
Scotch Office, we here in America have in our Eucharistic Office the ancient Invocation. 
and in its ancient position. But here it must be carefully noted that, with all Bishop 
Seabury's influence, the Scotch Invocation in its full form could scarcely in those days 
have been accepted and passed by the General Convention without such verbal changes 
as had been before suggested by the Maryland Diocesan Convention in 1786, and which 
were probably afterwards pressed by the Rev. Dr. Wm, Smith in 1789. In the Scotch 
Office, since 1764, the expression "may be unto us" of the first book of Edward, of the 
Sarum Missal, and of the first Scotch book of 1637, had been changed into the yet 
stronger but more primitive form, " may become the Body and Blood of Thy most dearly 
beloved Son," and this new statement followed more closely all the ancient Eastern forms 
— " that He may make this bread the Body of Thy Christ, and this cup the Blood of Thy 
Christ." Now this language — "may become the Body and Blood" (being almost 
identical with that of the earliest Liturgies extant, and with the teaching of the 
primitive Fathers, especially St. Cyril of Jerusalem, in his Catechetical Lectures [xxxiii. 7], 
a.d. 348) — expresses only the real, spiritual, and mysterious presence of Christ's Body 
and Blood, and cannot inculcate the modern dogma of Transubstantiation, first 
authoritatively affirmed so recently as a.d. 1215. However, many in those days, as 
some still in these, believed that it did teach erroneous doctrine ; and so the Maryland 
Convention in 1786 prudently suggested the change which the American book now has 
—"that we, receiving them, according to Thy Son our Saviour Jesus Christ's holy 
institution, in remembrance of His Death and Passion, may be partakers of His most 
blessed Body and Blood ;" and by this modification of the words, which some had 
misunderstood, the present primitive and admirable Eucharistic Office was secured to the 
American Church. This conclusion to the clause had been previously suggested by Cosin 
and Sancroft, and had been used in the first Scotch book of 1637, in addition to the other 
form, "may be unto us." It may be mentioned also, that in that clause in the 
American book, "Vouchsafe to bless and sanctify with Thy Word and Holy Spirit," 
"Thy Word" precedes "Holy Spirit," unlike the arrangement in the first book of 

6 



IntroDuctorp Botict. 



Edward, and like that in the present Scotch Office, probably because the words of 
Institution are now first repeated, and the Ho]y Spirit afterward invoked. 

In the Prayer of Oblation, which in the later Scotch books and in the American book 
precedes the Invocation, the phrase, " which we now offer unto Thee," is not found in 
any of the English books, but was first introduced into the Scotch Office in 1743, in 
what is called the first standard, put forth by Bishop Gadderer. In the Scotch books 
since 1755, this phrase was always printed throughout in small capitals, and it was 
also so distinguished in the editio princeps of the American book of Common Prayer in 
1790, and in the edition of 1791. In the General Convention of 1792, as we learn 
from Bishop White's Memoirs, those six words were directed to be printed thereafter, 
as it had been at first intended, in ordinary type. This important statement, "which 
we now offer unto Thee," like the substance of the entire prayer, is evidently derived 
from the ancient Sarum Missal, a portion of which is here given in a translation, that 
it may be seen how closely our modern books have followed the ancient : — 

" Wherefore, Lord, having in remembrance the blessed Passion of the same Thy 
Son Christ our Lord God, as well as His Resurrection from the dead, and His glorious 
Ascension into heaven, we, Thy servants, and also Thy holy people, offer to TJiy 
excellent Majesty of Thy gifts, which Thou hast given, a pure Sacrifice, a holy Sacrifice, 
a spotless Sacrifice, the holy Bread of eternal life and the Cup of everlasting salvation." 

The exact words of this extract, in the original Latin, can be traced back, word 
for word, to the Sacramentaries of Gelasius and Gregory, about a.d. 492 and 590. 
Even the word Dei, in the phrase "Thy Son Christ our Lord God," is found there, 
though it is not given in the modern Roman Missal ; and this proves, by the way, that 
our English originals are older than the Roman books, and independent of them. 

It is noteworthy that, in the expression used in the Consecration Prayer, " Who 
made there (by His one oblation of Himself once offered)," the word " there " has been 
omitted in the Scotch Offices since 1755, and "one" changed into "own," so that in 
the present Scotch book the clause now reads, " Who (by His own oblation of Himself 
once offered) made a full, perfect, and sufficient sacrifice." The word " own " had before 
been used, about 1696, in Stephens's Liturgy of the Ancients. On this change 
Professor Hart, in his valuable Notes to a fac-simile reprint of Bishop Seabury's 
Communion Office, suggests [p. 50] : " It seems very probable that the word ' there,' 
referring to the cross just mentioned, was omitted from a conviction that the oblation 
which Christ made of Himself was offered (or at least begun), not on the cross, but in 
the upper room at the institution of the Eucharist." The word " own," in like manner, 
may have been substituted by the Scotch Bishops (after Stephens's Liturgy) for "one." 
because that word seemed to deny the truth of the continual oblation in heaven. 
However that may be, Bishop Seabury, in his Communion Office, put forth in 1786, 
had restored the words "there " and "one," as in all the English books, and the same 
are retained in the American book. It is a curious historical fact that the substitution 
of the word own for one had been made, whether by misprint or otherwise, in sundry 
Prayer Books of the Church of England more than a century before that change bad 
been first adopted in the Scotch book of 1755, and, indeed, the word "own " is found in 
7 



3lntrotiuctorp Notice. 



one of the earliest editions of the first English book in 1549, where the passage reads, 
•• his awne oblacion." 

The beautiful opening of the Prayer of Consecration in the American book, " All 
glory be to Thee," was introduced, for the first time, in the Scotch Office in 1764, the 
second standard, as it is called, put forth by Bishops Forbes and Falconer. It is true, 
a somewhat similar beginning had before appeared, in 1696, in Stephens's Liturgy, as 
there it had read, " Blessed be Thou, Almighty, most glorious, and most gracious God, 
our Heavenly Father, Who of His tender mercy," etc. And in the Liturgy of St. Mark 
the Prayer of Consecration had begun, " Heaven and earth are indeed full of Thy glory, 
by the manifestation of our Lord, our God and Saviour, Jesus Christ." And this 
prayer, following there immediately after the Sanctus, simply repeats its refrain of 
the Angels, " Heaven and. earth are full of Thy glory." And, in like manner, in the 
American book the Prayer of Consecration follows close upon the Sanctus, with its 
"Glory be to Thee, Lord Most High," having only the Prayer of Humble Access 
between it and the Sanctus. In Edward's first book this prayer began abruptly, " 
God, Heavenly Father." In the second and following books the beginning was slightly 
expanded, " Almighty God, our Heavenly Father." And then, at last, in the 
American book, after the later Scotch Offices, the prayer was most happily opened 
with a stately ascription of praise, " All glory be to Thee, Almighty God, our 
Heavenly Father." 

FPvEDERICK GIBSON. 

Baltimore, 

Feast of St. Luke 1883. 



AN 



HISTOEICAL INTRODUCTION 



TO THE 



PRAYER BOOK. 

rpHE Book of Common Prayer remained altogether unaltered for more than two centuries, the new 
Tables of Lessons of 1871 being the first change made since it was revised, after the great 
persecution of the Church by the Puritans, in 1661. But the various stages of its developement from 
the ancient formularies of the Church of England extended through a period of one hundred and fifty 
years ; and the history of that developement is of the highest importance to those who wish to under- 
stand and use the Prayer Book, as well as of considerable interest to all from the fact of its being an 
integral part of our national history. 

The Church of England has had distinctive formularies of its own as far back as the details of its 
customs in respect to Divine Worship can be traced. The earliest history of these formularies is 
obscure, but there is good reason to believe that they were derived, through Lyons, from the great 
patriarchate of Ephesus, in which St. John spent the latter half of his life. There was an intimate 
connection between the Churches of France and England in the early ages of Christianity, of which we 
still have a memorial in the ancient French saints of our Calendar ; and when St. Augustine came to 
England, he found the same rites used as he had observed in France, remarking upon them that they 
differed in many particulars from those of Eome. It is now a well-established opinion that this ancient 
Gallican Liturgy came from Ephesus. 1 But there can be no doubt that several waves of Christianity, 
perhaps of Apostolic Christianity, passed across our island ; and the Ephesine or Johannine element in 
the ancient Prayer Books of the Church of England probably represents but the strongest of those 
waves, and the predominating influence which mingled with itself others of a less powerful character. 

It was in the sixth century [a.d. 596] that the great and good St. Augustine undertook his 
missionary work among the West Saxons. The mission seems to have been sent from _. AuKustlne and 
Pome by Gregory the Great under the impression that the inhabitants of England the old English 
were altogether heathen ; and if he or Augustine were not unacquainted with what urgy ' 
St. Chrysostom, St. Jerome, and others had said respecting the early evangelization of Britain, they 
had evidently concluded that the Church founded in Apostolic times was extinct. When Augustine 
arrived in England, he found that, although the West Saxons were heathen, and had driven the 
Church into the highlands of Wales by their persecution, yet seven bishops remained alive, and a large 
number of clergy, who had very strong views about the independence of the Church of England, and 
were unprepared to receive the Roman missionary except on terms of equality. The chief difficulty 
felt by St. Augustine arose from the difference just referred to between the religious system of Italy, the 
Church of which was the only one the missionary priests were at that time acquainted with, and the 
systems of France and England. This difficulty, a great one to a man so conscientious and simple-minded, 
he submitted to Gregory in the form of questions, and among them was the following one on the 
subject of Divine Worship : " Whereas the Faith is one, why are the customs of Churches various ? 
and why is one manner of celebrating the Holy Communion used in the holy Roman Church, and 

1 See Palmer's Origincs Liturg. i. 153. NEALKand Forbes' Gallican Liturgies. Freeman's Principles of Divine Service, ii. 309. 

L S A 



an historical 3|ntrotmction 



another in that of the Gauls ? " This diversity becomes even more prominent in the words which 
Augustine addressed to the seven Bishops of the ancient Church of England, when they met in 
conference at the place afterwards called St. Augustine's Oak. "You act," said he, "in many 
particulars contrary to our customs, or rather, to the customs of the universal Church, and yet, if you 
will comply with me in these three points, viz. to keep Easter at the due time ; to perform the 
administration of baptism, by which we are born again to God, according to the custom of the holy 
Roman and Apostolic Church ; and jointly with us to preach the Word of God to the English nation, 
we will readily tolerate all your other customs, though contrary to our own." The answer of St. 
Gregory contained wise and Catholic advice ; and to it we owe, under Providence, the continued use 
of an independent form of Divine Worship in the Church of England from that day to the present. 
" You, my brother," said Gregory, " are acquainted with the customs of the Roman Church in which 
you were brought up. But it is my pleasure that if you have found anything either in the Roman 
or the Gallican or any other Church which may be more acceptable to Almighty God, you carefully 
make choice of the same ; and sedulously teach the Church of the English, which is at present new in 
the Faith, whatsoever you can gather from the several Churches. For things are not to be loved for 
the sake of places, but places for the sake of good things. Select, therefore, from each Church those 
things that are pious, religious, and correct; and when you have made these up into one body, instil 
this into the minds of the English for their Use." [Greg. Opera, ii. 1151, Bened. ed. ; Bede's Eccl. 
Hist. i. 27.] The Liturgy of the Roman Church spoken of in this reply is represented by the ancient 
Sacramentary of St. Gregory, to which such frequent references are given in the following pages : that 
of the Gallican Church is also partly extant, 1 and has been shewn (as was mentioned before) to be 
derived from the Liturgy of the Church of Ephesus. The words "any other Church" might be 
supposed to refer to an independent English Liturgy, but there is no reference to any in the question 
to which Gregory is replying, and he evidently knew nothing of England except through Augustine. 
From other writers it seems that the Liturgy of England or Britain before this time had been the 
same with that of France ; but the native Clergy always alleged that their distinctive customs were 
derived from St. John. 

Being thus advised by St. Gregory, the holy missionary endeavoured to deal as gently as possible 
with those whose customs of Divine Worship differed from his own ; but his prepossessions in favour 
of the Roman system were very strong, and he used all his influence to get it universally adopted 
throughout the country. 

Uniformity in all details was not, however, attainable. The national feeling of the ancient Church 
steadily adhered to the ancient rite for many years ; while the feeling of the Church founded by St. 
Augustine was in favour of a rite more closely in agreement with that of Rome. As collision was the 
first natural consequence of this state of things, so some degree of amalgamation as naturally followed 
in course of time ; that which was local, or national, mingling with that which was foreign in the 
English devotional system, as it did in the English race itself. Some attempts were made, as in the 
Council of Cloveshoo [a.d. 747], to enforce the Roman Liturgy upon all the dioceses of the country, 
but it is certain that the previous devotional customs of the land had an exceedingly tenacious hold 
upon the Clergy and the people, and that no efforts could ever wholly extirpate them. 2 

At the time of the Conquest another vigorous attempt was made to secure uniformity of Divine 
Service throughout the country, and with the most pious intentions. St. Osmund, Bishop of Salisbury, 
The "Use" of salis- an( l Chancellor of England, 3 collecting together a large body of skilled clergy, 
DurT - remodelled the Offices of the Church, and left behind him the famous Portiforium 

or Breviary of Sarum, containing the Daily Services ; together with the Sarum Missal, containing 
the Communion Service ; and, probably, the Sarum Manual, containing the Baptismal and other 
" occasional " Offices. These, and some other Service-books, constituted the " Sarum Use," that 
is, the Prayer Book of the diocese of Salisbury. It was first adopted for that diocese in A.D. 1085, and 

1 See the names Menard, Muratori, and Mabillon, in the I Bishop of Salisbury [a.d. 1078-1099] after the foundation of 



List of Authorities. The Gregorian and Gallican Liturgies 
are also printed in Hammond's Liturgies, Eastern and Western, 
Oxford, 1878. 

2 See Maskell's Ancient Liturgy of the Church of England, 
Preface, p. liv. 

3 St. Osmund, who was canonized in a.d. 1456, was a 
nephew of William the Conqueror, being the son of the king's 
sister Isabella and Henry, Count of Seez. He was the second 



that diocese by the consolidation of the Sees of Eamsbury 
and Sherborne in a.d. 1058 and 1075. St. Osmund was the 
principal builder of the Cathedral of Old Sarum, a small 
fortified hill a few miles distant from the present city. This 
cathedral was taken down, and that of New Sarum, or 
Salisbury, the existing cathedral, built in the place of it, in 
a.d. 1225 : the remains of St. Osmund being removed 
thither. 



to tfre Prapetr TBoofe 



was introduced into other parts of England so generally that it became the principal devotional Rule 
of the Church of England, and continued so for more than four centuries and a half: " the Church of 
Salisbury," says a writer of the year 1256, " being conspicuous above all other Churches like the sun 
in the heavens, diffusing its light everywhere, and supplying their defects." 1 Other Uses continued to 
hold their place in the dioceses of Lincoln, Hereford, and Bangor, and through the greater part of the 
Province of York ; though in the diocese of Durham the Salisbury system was followed. At St. Paul's 
Cathedral, and perhaps throughout the diocese of London, there was an independent Use until A.D. 
1414. For about a hundred and fifty years before the Prayer Book era there was some displacement 
of the Sarum Use by Roman customs in Monasteries, Monastic Churches (though not at Durham), and 
perhaps in Parish Churches served by Monastic clergy : but the " Use " itself was not superseded to 
any great extent even in these. The Salisbury Use, that of York, and that of Hereford, are well 
known to modern ritualists. 2 They appear to be traceable to a common origin ; but they differ in so 
many respects from the Roman Breviary, and even from the Missal (with which a closer agreement 
might have been expected), that they clearly derive their common origin from a source independent of 
the Roman Church. And, whatever quarter they may have been derived from in the first instance, it 
is equally clear that the forms of Divine Service now known to us under these names represent a 
system which was naturalized so many ages ago, that it had been entitled to the name of an indepen- 
dent English rite for at least a thousand years. 

During all this time the public Services of the Church were said in Latin, for Latin had been 
auring some ages the most generally understood language in the world, and was spoken vernacularly 
in France, Spain, Portugal, and Italy (the modern languages of all which countries were formed from 
it) down to a comparatively late time, as it is now spoken in Hungary. In England the Latin 
language was almost as familiar to educated persons as it was upon the Continent ; but the poor and 
uneducated knew no other tongue than their native English, and for these the Church did the best that 
could be done to provide some means by which they might make an intelligent use of Divine Service. 

From the earliest periods we find injunctions imposed upon the Clergy that they should be 
careful to teach the people the Creed, the Lord's Prayer, and the Ten Commandments in their own 
tongue. Thus, in A.D. 740 there was a canon of Egbert, Archbishop of York, to the effect, " that every 
priest do with great exactness instil the Lord's Prayer and Creed into the people committed to him, 
and shew them to endeavour after the knowledge of the whole of religion, and the practice of 
Christianity." 3 About the same time, in the Southern Province, it is ordered " that they instil the 
Creed into them, that they may know what to believe, and what to hope for." i Two centuries later 
there is a canon of iElfric, Archbishop of Canterbury, enjoining the clergy to " speak the sense of the 
Gospel to the people in English, and of the Pater noster, and the Creed, as often as he can, for the 
inciting of the people to know their belief, and retaining their Christianity." 5 Similar injunctions are 
to be found in the laws of Canute in the eleventh century, the constitutions of Archbishop Peckham 
in the thirteenth, and in the canons of many diocesan synods, of various dates in the mediaeval period. 
Many expositions of the Creed, Lord's Prayer, Ten Commandments, and other principal formulae, are 
also to be found in English, and these give testimony to the same anxious desire of the Church to 
make the most use possible of the language spoken by the poor of the day. 6 Interlinear translations 
of some, at least, of the Offices were also provided, especially of the Litany, just as the English and 
Welsh Prayer Book, or the Latin and English Missal of the Roman Catholics, are printed in parallel 
columns in modern times. 

But in days when books were scarce, and when few could read, little could be done towards giving 
to the people at large this intelligent acquaintance with the Services except by oral instruction of the 
kind indicated. Yet the writing-rooms of the Monasteries did what they could towards multiplying 
books for the purpose ; and some provision was made, even for the poorest, by means of horn-books, 
on which the Lord's Prayer, the Creed, and the Angelic Salutation were written. The following is an 



1 At an even earlier date [a. d. 1200] the chronicler Brompton 
says that the Custom-book of Salisbury was used almost all over 
England, Wales, and Ireland. [Brompton 's Chron. 977.] 

2 These three English Uses alone were of sufficient import- 
ance to ensure the dignity of appearing in print while they 
were living rites. Hereford barely secured that honour, while 
.Salisbury is represented by at least a hundred editions ; the 
Sarum Breviary alone having been printed some forty or fifty 
times between 1483 and 1557. 



3 Johnson's Enrj. Canons, i. 1SG. 

4 Ibid. 248. 
6 Ibid. 398. 

6 It must be remembered that English was not spoken 
universally by the upper classes for some centuries after the 
Conquest. In 13fi2 an Act of Parliament was passed enjoin- 
ing all schoolmasters to teach their scholars to translate into 
English instead of French. 



an Jt)tfiftorical Introduction 



eno-raviuo- made from one of two which were found by the present writer under the floor of Over 
Church, near Cambridge, in 1857. It is of a late date, and has had " In the Name of the Father, and 
of the Son, and of the Holy Ghost," in the place of the Angelic Salutation ; but it is given as an 
illustration of the traditional practice, and because it is of special interest from being found in a 
church. 




While these horn-books were thus provided for the poor, the Scriptorium of the Monastery also 
provided Prymers in English and Latin for those who could afford the expensive luxury of a book. 
The Latin Prymers are well known under the name of " Books of Hours." Vernacular Prymers exist 
which were written as early as the fourteenth century, and many relics of old English devotion of that 
date still remain. 1 These English Prymers contained about one-third of the Psalms, the Canticles, the 
Apostles' Creed, with a large number of the prayers, anthems, and perhaps hymns. They continued 
to be published up to the end of Henry VIII.'s reign, 2 and, in a modified form, even at a later date : 
and they must have familiarized those who used them with a large portion of the Services, even when 
they did not understand the Latin in which those Services were said by the clergy and choirs. 

The style of the language in which these early English Prayer Books were written varies with 
the age, and the following specimens will shew how much change our native tongue has undergone in 
the course of the thirteen hundred years during which we can trace it. 



1 A still earlier Prymer in Latin and "Anglo-Saxon" is 
printed at the end of Hickes' Letters, etc. It probably dates 
from the tenth or eleventh centuries. 

2 Coverdale and Grafton the printer wrote to Cromwell on 
September 12, 1538, in favour of Eegnault, the Parisian 



printer, at whose press many of the Breviaries and Missals 
used in England were printed. They say that, among other 
books, he had printed English Prymers for forty years, that 
is, from the end of the fifteenth century. [State Papers, Dom. 
Hen. VIII. i. 589.] 



to tfre Praper IBooh. 



THE LORD'S PRAYER IN ENGLISH OF THE SEVENTH 
CENTURY. 

Fader usser thu arth in Heofnas sic gehalgad noma 
thin to cymeth ric thin, sie willo thin suae is in Heofne 
and in Eortho. Hlaf userne oferwistlic sel us to daeg, 
and forgef us scyltha usra suae use forgefon scylgum 
usum. And ne inlead usith in costnunge. Ah gefrig 
usich from yfie. 

THE CREED IN ENGLISH OP THE NINTH CENTURY. 

Ic gelyfe on God Fseder selmihtigne, Scyppend heo- 
fonan and eorthan ; And on Haeland Crist, Sunu his 
anlican, Drihten urne ; Se the waes geacnod of tham 
Halgan Gaste, Acasnned of Marian tham msedene ; 
Gethrowad under tham Pontiscan Pilate, Gerod fajstnad, 
Dead and bebyrged ; He nither astah to hel warum ; 
Tham thriddan daege he aras fram deadum ; He astah 
to heofonum ; He sit to swythran hand God Fseder 
wses aslmihtigan ; Thonan toweard deman tha cucan 
and tha deadan. Ic gelyfe Tha halgan gelathunge riht 
gelyfdan; Halgana gemsenysse ; And f orgy fnysse synna; 
Fhesces seriste ; And thset ece life. Si hit swa. 

To these early specimens of devotional English may be added a few taken out of a volume of 
considerable size, the Primer which was in common use about a hundred years before the present 
English Prayer Book was constructed. 1 

iust werkis : jyue to thi seruantis pees that the world 
may not ?eue, that in our heartis jouun to thi com- 
mandementis, and the drede of enemyes putt awei, owre 
tymes be pesible thurj thi defendyng. Bi oure lord 
iesu crist, thi sone, that with thee lyueth and regneth 
in the unitie of the hooli goost god, bi all worldis of 
worldis. So be it. 



THE LORD S PRAYER IN ENGLISH OF THE THIRTEENTH 
CENTURY. 

Fader oure that art in heve, i-halgeed bee thi nome, 
i-cume thi kinereiche, y-worthe thi wylle also is in 
hevene so be on erthe, oure iche-dayes bred $if us to day, 
and forjif us oure gultes, also we forjifet oure gultare, 
and ne led ows nowth into fondingge, auth ales ows of 
harme. So be it. 

THE CREED IN ENGLISH OF THE THIRTEENTH CENTURY. 

Hi true in God, Fader Hal-michttende, That makede 
heven and herdeth ; And in Jhesu Krist, is ane lepi 
Sone, Hure Laverd ; That was bigotin of the Hali Gast, 
And born of the mainden Marie ; Pinid under Punce 
Pilate, festened to the rode, Ded, and dulvun ; Licht 
in til helle ; The thride dai up ras fra dede to live ; 
Steg intil hevenne; Sitis on his Fadir richt hand, Fadir 
alwaldand ; He then sal cume to deme the quike and 
the dede. Hy troue hy theli Gast ; And hely * * 
kirke ; The samninge of halges ; Forgifnes of sinnes ; 
Uprisigen of fleyes ; And life withuten ende. Amen. 



Pater Noster. 

OURE fadir, that art in heuenes, halewid be thi 
name : thy rewme come to thee : be thi wille do 
as in heuene and in erthe : oure eche daies breed ?yue 
us to day : and fonyue us oure dettis, as and we forjeuen 
to oure dettouris : and ne lede us into temptacioun : but 
delyuere us fro yuel. So be it. 



Domine, Labia. 

Lord, thou schalt opyne myn lippis. 

And my mouth schal schewe thi prisyng. 

God, take heede to myn help : 

Lord, hije thee to helpe me. 

Glorie be to the fadir and to the sone and to the 
holy goost : 

As it was in the bygynnyng and now and euer and 
in to the worldis of worldis. So be it. 

Credo in. 

IBILEUE in god, fadir almy?ti, makere of heuene 
and of erthe : and in iesu crist the sone of him, 
oure lord, oon aloone : which is conceyued of the hooli 
gost : born of marie maiden : suffride passioun undir 
pounce pilat : crucified, deed, and biried : he wente doun 
to hellis : the thridde day he roos ajen fro deede : he 
steij to heuenes : he sittith on the rijt syde of god the 
fadir almyjti : thenus he is to come for to deme the 
quyke and deede. I beleue in the hooli goost : feith 
of hooli chirche : communynge of seyntis : forjyuenesse 
of synnes : ajenrisyng of fleish, and euerlastynge lyf. 
So be it. 

Preie we. For the pees. 

Deus a quo. 
God, of whom ben hooli desiris, rijt councels and 



[Prayer for the Clergy. ,] 

ALMYGHTI god, euerlastynge, that aloone doost 
-£^- many wondres, schewe the spirit of heelful grace 
upon bisschopes thi seruantis, and vpon alle the con- 
gregacion betake to hem : and jeete in the dewe of thi 
blessynge that thei plese euermore to the in trouthe. 
Bi crist oure lord. So be it. 

[Collect for the Annunciation.] 

LORD, we bisechen helde yn thi grace to oure 
inwittis, that bi the message of the aungel we 
knowe the incarnacioun of thi sone iesu crist, and by 
his passioun and cross be ledde to the glorie of his 
resurreccioun. Bi the same iesu crist oure lord, that 
with thee lyueth and regneth in oonhede of the hooly 
goost, god, bi alle worldis of worldis. So be it. 

[Collect for Whitsun Day.] 

aOD, that taujtist the hertis of thi feithful seruantis 
bi the lijtnynge of the hooli goost : graunte us 
to sauore rijtful thingis in the same goost, and to be 
ioiful euermore of his counfort. Bi crist our lorde. So 
be it. 

[Collect for Trinity Sunday.] 

EUERLASTYNGE almyjti god that ?avo us thi 
seruantis in knowlechyngo of verrei feith to 



1 It will be observed that Latin titles are prefixed to these, 
as is still done with the Psalms in the Prayer Book. These 



titles were a guide to the ear when the prayers and psalms 
were being said or sung in Latin. 



an l^tetorical 3!ntrotJuction 



knowe the .glorie of the endeles trinite, and in the 
mijt of mageste to worchipe thee in oonhede : we 
bisechen that bi the sadness of the same feith we be 
kept and defendid euermore fro alle aduersitiees. Bi 
crist. 



[Collect fur St. Michael and all Angels.~\ 

GOD, that in a merueilous ordre ordeynedist seruisys 
of aungels and of men, graunte thou mercifulli 
that oure liif be defendid in erthe bi hem that stonden 
nyj euermore seruynge to thee in heuvene. Bi crist. 



The ancient formularies had, however, by change of circumstances, become unsuitable in several 
respects for the Church of England. They had grown into a form in which they were extremely well 
adapted (from a ritual point of view) for the use of religious communities, but were far too complex 
for that of parochial congregations. When monasteries were abolished it was found that the devotional 
system of the Church must be condensed if it was to be used by mixed congregations, and by those 
who were not specially set apart for that life of rule and continual worship for which monastic com- 
munities were intended. The Latin Services had, indeed, never been familiar to the people of England, 
any more than they are to the Continental laity at the present day. In the place of Service-books the 
laity were provided with devotional expositions of the Services ; sometimes in English rhyme, like 
the " Lay Folk's Mass Book," 1 and sometimes in prose, like " Our Lady's Mirror." 2 When manuscript 
English Bibles became common in the fourteenth century, they usually contained a list of the Epistles 
and Gospels, and similar lists are also found in a separate form. 3 Such helps and guides would go far 
to remedy the inconvenience of a Latin Service to those who could or would use them : but probably 
the number of such persons was never very large. 

There was, indeed, a popular service which was held about nine o'clock in the morning on Sundays 
and Festivals, consisting of the Aspersion with blessed, or holy, water, followed by the Bidding of 
Bedes, and a Sermon or Homily ; and in this service the vernacular was used long before the disuse of 
Latin. The Aspersion Service, as given, with the musical notation, in a Breviary 4 belonging to the 
Dean and Chapter of Salisbury, is as follows : — 

" Kemember your promys made in baptym. 
And chrystys mercyfull bloudshedyng. 
By the wyche most holy sprynklyng. 
Off all youre syns youe haue fre perdun. 
Haue mercy uppon me oo god. 
Affter thy grat mercy. 
Bemember your promys made in baptym. 
And chrystys mercyfull bloudshedyng. 
By the wyche most holy sprynklyng. 
Off all youre syns youe haue fre perdun. 

And acordyng to the multytude of thy mercys. 
Do awey my wyckydnes. 
Bemember your promys made in baptym. 
And chrystys mercyfull bloudshedyng. 
By the wyche most holy sprynklyng. 
Off all youre syns youe haue fre perdun. 
Glory be to the father, and to the sun, and to the holy goost. 

As hyt was yn the begynyng so now and euer and yn the world off worlds. So be hytt. 
By the wyche most holy sprynklyng. 
Off all youre syns youe haue fre perdun," 5 



1 This commentary on the Mass was published by the Early 
English Text Society in 1879 under the following title : " The 
Lay Folk's Mass Book ; or, The Manner of hearing Mass, with 
Rubrics and Devotions for the People. " It is admirably edited 
by the Rev, T. F. Simmons, Canon of York and Rector of 
Dalton Holme. The book is a mediaeval " Companion to the 
Altar," and was written in the twelfth century. 

2 This was written about a.d. 1430, and printed in A.D. 
1530. It was reprinted by the Early English Text Society 
in 1873, with the title, "The Myroure of oure Ladye, con- 
taining a devotional treatise on Divine Service, with a trans- 
lation of the Offices used by the Sisters of the Brigittine 
Monastery of Sion at Isleworth, during the fifteenth and 
sixteenth centuries. Edited from the black-letter text of 1530, 
with Introduction and Notes, by John Henry Blunt," 
etc. It is a commentary upon the Hours, or Services 
for every day of the Week, and upon the Mass : the whole 
of the former, and the laymen's part of the latter, being 
translated. 

In the library of St. John's College, Oxford, there is also a 
Processionale [MS. 167] with English rubrics, which once 
belonged to Sion, and was written in the middle of the 
fifteenth century. [Mirror, Introd. p. xliv.] 



3 The following is the title of one of these books, and a 
specimen of the references is annexed : — 

" Here begynneth a rule that tellith in whiche chapitris of the bible ye 
may fynde the lessouns, pistlis and gospels, that ben red in the churehe 
aftir the vse of salisburi : markid with lettris of the a. b. c. at the 
begynnynge of the chapitris toward the myddil or eende : aftir the ordre as 
the lettris stonden in the a. b. c. first ben sett sundaies and ferials togidere : 
and aftir that the sanctorum, the propre and comyn togider of al the yeer : 
and thanne last the commemoraciouns : that is clepid the temporal of 
al the yere. First is written a clause of the begynnynge of the pistle and 
gospel, and a clause of the endynge therof." 



"The first) Rom - n 
Taduti »« 



'4' 



d. we knowen this ende. jn the lord Ilis 
tyme. Ct. 

a. whanne ihs cam ende. osanna in high 
nygh. thingis." 

4 This Breviary, perhaps the finest which has been pre- 
served, belonged to the Parish Church of Arlingham in 
Gloucestershire, then in the Diocese of Worcester, and was 
written in the early part of the fifteenth century. The 
Aspersion Service was inserted at a later time, the writing 
being dated by experts of the highest authority as belonging 
to the middle of the century, from a.d. 1440 to 1460. There 
is a critical paper on this Aspersion by Mr. , now Bishop King- 
don, in the Wiltshire Archaeological Magazine for 1879, pages 
62-70, with a photograph of the words and music. 

5 At a later date the Aspersion was followed by the dia- 



to tfje prager iBook, 



While this anthem was being sung the priest, with the aquse-bajulus, or holy water-bearer, and 
the choir walked in procession down the nave of the church, the former sprinkling the congregation 
with the water ; and it is probable that the whole of the fifty-first Psalm was sung. After this followed 
the Bidding Prayer in English, several Collects in Latin, and then the Sermon. 

But although this English Service was evidently in very general use, it does not seem as if the 
idea of entirely Vernacular Services spread very widely among the clergy and people of England until 
after the dissolution of the monasteries. Then the gradual but slow approximation to such a system 
received a great impetus, and Latimer found a very hearty response in the minds of the clergy when, 
speaking of baptism in his sermon before the Convocation of A.D. 1536, he exclaimed, " Shall we ever- 
more in ministering it speak Latin, and not English rather, that the people may know what is said 
and done ?" [Latimer's Sermons, i. 52, ed. 1824.] The assent to this change was in fact so unanimous 
among the clergy that Archbishop Cranmer wrote to Queen Mary respecting the Committee appointed 
for the revision of the Services by Henry VIII., that although it was composed of men who held 
different opinions, they " agreed without controversy (not one saying contrary) that the Service of the 
Church ought to be in the mother tongue." [Jenkyns' Cranmer s Rem. i. 375.] Kidley also writes 
to his chaplain that he had conferred with many on the subject, and " never found man (so far as I do 
remember), neither old nor new, gospeller nor papist, of what judgment soever he was, in this thing 
to be of a contrary opinion." [Ridley's Works, p. 340.] 

With this general inclination of the national mind towards the use of the national language alone 
in Divine Service there arose also that necessity for condensed services which has previously been 
referred to. There are no means of deciding how far the original Use of Salisbury differed from that 
which is known to us. The copies remaining belong to a much later period than the eleventh century, 
and there is reason to think that some accretions gathered around the ancient devotions of the Church 
of England from the prevalence of Continental influences during the reigns of the Norman and 
Angevin kings, and from the great increase of monastic establishments : the shorter and more primi- 
tive form of responsive public service being found insufficient, especially for those who formed them- 
selves into societies for the purpose of carrying on an unceasing round of prayer and praise in the 
numerous Minsters which then covered the face of our land. But now that the " religious " of the 
Church were to be a separate body no longer, Divine Providence led her to feel the way gradually 
towards a return to the earlier practice of Christianity ; the idea of a popular and mixed congregation 
superseded that of a special monastic one ; and the daily worship being transferred from the Cloister 
to the Parish Church, its normal form of Common Prayer was revived in the place of the Prayers of 
a class or the solitary recitation of the Parish Priest. No blame was cast upon the former system for 
its complexity ; but the times were changed, a new order of things was becoming established, and, 
although the principles of the Church are unchangeable, so entire a remoulding of society entailed of 
necessity a corresponding adaptation of her devotional practice, both for the honour of God and the 
good of souls, to the wants that had come to light. 

Some slight attempts were made at a reformation of the Sarum Offices in editions of the Breviary 
which were printed in 1516 and 1531, and a Missal of 1509 is even described as "amended." There 
was little variation, indeed, from the old forms ; but there was a distinct initiation of the principles 
which were afterwards carried out more fully in the Book of Common Prayer of 1549. The rubrics 
were somewhat simplified ; Holy Scripture was directed to be read in order without omission ; and in 
carrying out the latter direction the Lessons, which had been much shortened in actual use [see note 
to Table of Lessons], were restored to their ancient length. 



tribution of the eulogia or blessed bread. The two are 
explained in the ninth of the Ten Articles of A.D. 1536' in the 
following words : "As concerning the rites and ceremonies 
of Christ's Church ; ... as sprinkling of holy water to put 
us in remembrance of our Baptism, and the blood of Christ 
sprinkled for our redemption upon the cross ; giving of holy 
bread, to put us in remembrance of the Sacrament of the 
altar, that all Christian men be one body mystical of Christ 
as the bread is made of many grains, and yet but one loaf : 
and to put us in remembrance of the receiving the holy sacra- 
ment and body of Christ, the which we ought to receive in 
right charity : which in the beginning of Christ's Church, 
men did more often receive than they use nowadays to do." 
[Lloyd's Formul. of Faith, p. 15.] The fourth of some 
injunctions issued by the King's Visitors in a.d. 1548, also 



orders both rites to be used every Sunday, with the words 
given above. "And in like manner before the dealing of the 
holy bread these words : 

' Of Christ's body this is a token, 
Which on the cross for our sins was broken ; 
Wherefore of his death if you will be partakers, 
Of vice and sin you must be forsakers.' 

And the clerk in the like manner shall bring down the Tax, 
and standing without the church door shall say boldly to the 
people these words : ' This is a token of joyful peace, which 
is betwixt God and men's conscience : Christ alone is tho 
Peacemaker, Which straitly commands peaco between 
brother and brother. ' And so long as ye use these ceremonies, 
so long shall ye use these significations." [Burnkt's Jhform. 
v. 18(i, Pocock's cd.] 



8 



an historical 3lntrotiuction 



In 1531 this revised edition of the Salisbury Portiforium or Breviary was reprinted, and two 
years later a revised Missal was published ; in the latter special care being taken to provide an 
apparatus for enabling the people to find out the places of the Epistles and Gospels. And though no 
authorized translation of the Bible had yet been allowed by Henry VIII., Cranmer and the other 
Bishops began to revise Tyndale's translation in 1534, and encouraged the issue of books containing 
the Epistles and Gospels in English, of which many editions were published between 1538 and the 
printing of the Prayer Book. 1 A fresh impulse seems thus to have been given to the use of the old 
English Prymers, in which a large portion of the Services (including the Litany) was translated into 
the vulgar tongue, and also a third of the Psalms, and to which in later times the Epistles and Gospels 
were added. 

In 1540 the Psalter was printed by Grafton in Latin and English [Bodleian Lib., Douce BB. 71], 
and there seems to have been an earlier edition of a larger size about the year 1534. The Psalter had 
long been rearranged, so that the Psalms were said in consecutive order, in some churches at least, 
according to our modern practice, instead of in the ancient but complex order of the Breviary. [See 
Introd. to Psalter.] 

In 1541 and 1544 other amended editions of the Salisbury Breviary were published, in the title- 
pages of which it is said to be purged from many errors. By order of Convocation [March 3, 1541] 
the Salisbury Use was now also adopted throughout the whole Province of Canterbury, and an uniformity 
secured which had not existed since the days of Augustine. Nor is it an insignificant circumstance 
that the book was now printed by Whitchurch (from whose press issued the Book of Common Prayer), 
instead of being printed in Paris as formerly. 

That these revisions of the ancient Service-books were steps towards a Reformed English Breviary 
or Portiforium is confirmed by the course of events. Something in the nature of a confirmation is 
also afforded by a comparison of these attempts with others of a similar kind which were made abroad 
towards obtaining a Reformed Roman Breviary. Some years after the Convocation of the Church of 
England had issued the 1516 edition of the Salisbury Use, Leo X. gave directions to Zaccharie Ferrari 
de Yicence, Bishop of Guarda, in Portugal, to prepare a new version of the Breviary Hymns. This 
was done, and the volume published under the authority of Clement VII. in 1525, with this prominent 
announcement of a Reformed Breviary on the title-page : " Breviarium Ecclesiasticum ab eodem 
Zach. Pont longe brevius et facilius redditum et ab omni err ore purgatum propediem exibit." 
The promised reform was actually effected by Cardinal Quignonez, a Spanish Bishop, and was published 
under the same authority as the Hymnal, in 1535-36. But this Reformed Roman Breviary was intended 
chiefly, if not entirely, for the use of the clergy and monks in their private recitations ; and its intro- 
duction in some places for choir and public use eventually led to its suppression in 1568. No provision 
whatever was made (as there had been in connection with the English reform) for adapting it to the 
use of the laity. During the whole forty years of its use there is no trace of any attempt to connect 
the Breviary of Quignonez with vernacular translations of Prayers or Scriptures. And, although it was 
undoubtedly an initiatory step in the same direction as that taken by our own Reformers (who indeed 
used the Breviary of Quignonez in their subsequent proceedings), yet it was never followed up, nor 
intended to be followed up ; and the object of the Roman reform throws out in stronger light that of 
the English. 2 

A very decided advance towards the Prayer Book system had been made in 1536, when in 
the Province of York, and almost certainly in that of Canterbury also, an Archiepiscopal order was 
issued that " all curates and heads of congregations, religious and other, privileged and other, shall 
every holy-day read the Gospel and the Epistle of that day out of the English Bible, plainly and 
distinctly ; and they that have such grace shall make some declaration either of the one or of both (if 



1 See the List of Printed Service-Books according to the 
ancient Uses of the English Church, compiled by Mr. F. H. 
Dickinson, and reprinted from the Ecclesiologist of Feb. 1850. 

2 The Reformed Breviary of Cardinal Quignonez was begun 
under Clement VII. — "ejusque hortatu et jussu " — who ex- 
communicated Henry VIII. It was afterwards approved and 
recommended to the clergy by Paul III. in a Bull dated in a 
Paris edition of 1536 as issued on February 3, 1535, but in an 
Antwerp black-letter edition in the Bodleian Library as issued 
on July 3, 1536. It appears to have gone through at least 
seventeen editions, being printed at Paris, Lyons, Antwerp, 
and Rome, in folio, quarto, octavo, and duodecimo. The 



latest edition was printed in 1566, and the Breviary was 
suppressed in 1568, The title-pages vary, and so do the pre- 
faces, and if there are not two recensions of the Breviary, 
there certainly are two of the preface to it ; which, as is 
shewn further on; was largely used by the writer of the Pre- 
face to the Prayer Book of 1549. 

For a full account of Quignonez's Breviary, see Claude Joly's 
De verbis Usuardi Dissertatio, Senonis, 1669, pp. 93-103 ; 
Zaccar. Bill. Rii. i. 110, 113, 114; Claudii Espenc^i Opp., 
Paris, 1619, Digress. I. xi. 156; Ciaconii Vit. Pontif. Roman. 
III. 498, Rome, 1677 ; Gtteranger's Instit. Liturg. i. 376, 
383, and note B ; Christ. Rememb. Ixx. 299. 



to tfre Prapet IBook 



the time may serve) every holy-day." 1 In 1542 a further advance was made by the Convocation, 
which ordered that the Salisbury Breviary should be used all over England, a canon being passed 
which enacted " that every Sunday and Holy-day throughout the year, the curate of every parish 
church, after the Te Deum and Magnificat, shall openly read unto the people one chapter of the 
New Testament in English without exposition ; and when the New Testament is read over then to 
begin the Old." 2 

But all the measures which had been hitherto taken by the ecclesiastical authorities of England 
were plainly regarded as being only of a temporary nature. No more Service-books were allowed to 
be printed than were absolutely necessary for the performance of Divine Worship, as it was seen that 
a much more thorough alteration of them must take place, and in this session of 1542-43 
Convocation entered upon that course of Liturgical revision which resulted in the Book of Common 
Prayer. 

At one of its early meetings the president read Letters of Business from the Crown, in which His 
Majesty directed " that all Mass-books, Antiphoners, Portuises, in the Church of England should be 
newly examined, corrected, reformed, and castigated from all manner of mention of the Bishop of 
Rome's name, from all apocryphas, feigned legends, superstitious orations, collects, versicles, and 
responses ; that the names and memories of all saints which be not mentioned in the Scripture or 
authentical doctors should be abolished and put out of the same books and calendars, and that the 
service should be made out of the Scripture and other authentic doctors," [Wilkins' Concil. iii. 863.] 
The Convocation at once set to work on the business thus formally placed before them by the Crown ; 
and so important was it considered, that no member was allowed to absent himself from their meetings 
without special leave of absence. A Committee was then appointed for carrying out the details of 
this work, the original members of it being Shaxton, Bishop of Salisbury, ex officio Precentor of the 
Province of Salisbury ; Goodrich, Bishop of Ely ; and six proctors of the Lower House. This Com- 
mittee continued in existence for seven years, and its last work was the Book of Common Prayer 
published in 1549. But for part of the seven years its public action was restrained by the " Statute 
of Six Articles, 3 which, in point of fact, made such labours, highly penal. There is good reason to 
think that Henry VIII. was himself the author of this statute, and it was certainly passed by his 
influence. The Bishops had vigorously opposed it in the House of Lords with an eleven days' debate, 
and their experience shewed them that any reformation of the ancient services must be carried on 
with extreme caution while this law was in operation under so despotic a monarch. 4 But as soon as 
Convocation met, after the death of Henry, a resolution was passed, " That the works of the Bishops 



1 Abp. Lee's Injunctions in Burnet's Hist, of Reform, vi. 199, 
Pocock's ed. 

2 Wilkins' Concil. iii. 863. It is most likely that the 
Gospels and Epistles were read in Latin first and then in 
English. There is an interesting anonymous letter to the 
Duke of Norfolk, which shews that Cranmer had become 
acquainted with this plan in Germany : "Although I had a 
chaplain yet could I not be suffered to have him sing Mass, 
but was constrained to hear their Mass which is but one in a 
Church, and that is celebrated in form following. The Priest, 
in vestments after our manner, singeth everything in Latin, as 
we use, omitting suffrages. The Epistle he readeth in Latin. 
In the mean time the sub-deacon goeth into the pulpit and 
readeth to the people the Epistle in their vulgar ; after they 
peruse other things as our priests do. Then the Priest readeth 
softly the Gospel in Latin. In the mean space the Deacon 
goeth into the pulpit and readeth aloud the Gospel in the 
Almaigne tongue. Mr. Cranmer saith it was shewed to him 
that in the Epistles and Gospels they kept not the order that 
we do, but do peruse every day one chapter of the New 
Testament. Afterwards the Priest and the quire do sing the 
Credo as we do ; the secret and preface they omit, and the 
Priest singeth with a high voice the words of the Consecration. 
And after the Levation the Deacon turneth to the people, 
telling to them in Almaigne tongue a long process how they 
should prepare themselves to the Communion of the Flesh 
and Blood of Christ. And then may every man come that 
listeth, without going to Confession. " This letter was written 
from Nuremberg about 1530. [Ellis' Oricj. Lett. III. ii. 192.] 

3 The Statute of Six Articles was an Act of Parliament 
passed under the personal influence of Henry VIII., and 
against the persevering efforts of the Bishops in the House of 
Lords, in the year 1539. It made highly penal any denial of 



either of six short statements which embodied the chief points 
of doctrine then brought into controversy. It formed the 
key of the position for the time ; and, knowing this, Cranmer 
and other Bishops maintained the debate for eleven days in 
the hope of preventing the bill from passing, he himself argu- 
ing against it for three days. The penalties annexed to this 
Act were, for preaching or writing against the first article, 
burning (without pardon on recantation); imprisonment for 
life, with forfeiture, for preaching or writing against any of 
the others, with death for the second offence. In his reply 
to the Devonshire rebels, Archbishop Cranmer writes respect- 
ing this statute (which they wished to have restored), "If 
the King's Majesty himself had not come into the parliament 
house, those laws had never passed. " [Stkype's Cranmer, ii. 
515, Eccl. Hist. Soc] 

4 Yet Cranmer made a vigorous effort to persuade the King 
into authorizing the publication of their revision. On January 
24, 1546, he sent Henry a draft of a letter to be addressed 
to himself by the King, in which it is referred to, and by 
which it was intended to put it in force. But the King would 
not adopt the suggestion. The Archbishop wisely pressed on 
these proposed reforms in the hope that they would be firmly 
rooted, if established by so vigorous a hand as that of Henry 
VIII. "It was better," he said to his Secretary in 1547, "to 
attempt such reformation in King Henry the Eight his days 
than at this time, the King being in his infancy. For if the 
King's father had set forth any thing for the reformation of 
abuses, who was he that durst gainsay it?" He probably 
foresaw that there would be Roman and Puritan schisms, 
and thought that they might have been prevented by the 
Church, when backed by the concentrated power of Homy, 
while there was little hope of stemming their force under his 
successors. 



io an historical ^ntrotiuction 

and others, who by the command of the Convocation have laboured in examining, reforming, and 
publishing the Divine Service, may be produced, and laid before the examination of this house." 
This resolution was passed on November 22, 1547, and as some of the Clergy complained 
that it was not safe to do this while the Statute of Six Articles remained in force, Cranmer 
exerted himself, and successfully, to get it repealed, and so to set the Committee and the Convocation 
free. 

The first efforts of the Committee had been to prune down the complexity and superabundance 
Reform of the °f * ne existing Rubrics. This was so great that some pages of the Service-books 

Rubrics. contained many more words of direction in red letters than of prayers in black. The 

whole ceremonial of Divine Service was involved in this inquiry, including the ancient and venerable 
practices of the Church, as well as numberless recent and often superstitious ones. In 1543 they 
prepared a long Canon on " The Ceremonies to be used in the Church of England, together with an 
explanation of the meaning and significancy of them." 1 How far this was published at the time is 
not clear ; but it is highly probable that the investigation which resulted in this document was also 
the foundation on which the Rubrics of 1549 were constructed. 

The reconstructors of our devotional offices acted wisely in reducing the number of Rubrics, and 
generally moderating the ceremonial system of the Church of England. They said that " the great 
excess and multitude of them hath so increased in these latter days, that the burthen of them was 
intolerable," and they spoke with the experience of practical men, who were familiarly acquainted all 
their lives with that about which they wrote. But one inconvenience has arisen out of the manner in 
which they did their work, from which later generations have suffered more than they could foresee. 
They went upon the principle of expressing only the most essential things in the Rubric, and left many 
others to tradition. As Bishop Cosin states it, 2 " The book does not every where enjoin and prescribe 
every little order, what should be said or done, but takes it for granted that people are acquainted with 
such common, and things always used already." Many of these usages are referred to in the subsequent 
pages of this volume, and need not be mentioned now. It is sufficient to say that some of them dropped 
out of memory altogether during the persecution of the Church and the suppression of the Establish- 
ment under the rule of the Commonwealth ; that others, from want of written authority, have become 
the subject of controversy ; and that the ritual tradition, to which the Reformers trusted so much 
when they put forth their condensed form of Rubric, has only been partially recovered even in our 
own time 

The next point to which Convocation turned its attention was the revision of the old English 
Litany, which had long been known in the Prymers, having been in use among the laity for about 
a hundred and fifty years. The Processional, which contained other Litanies, was also translated, and 
there exists an interesting letter from Cranmer to Henry VIII. respecting it which throws much light 
on the manner in which the work of translation and revision was carried on. The date of this letter 
is October 7, 1544. [Jenkyns' Cranmer s Remains, i. 315.] 

" It may please your Majesty to be advertised, that, according to your Highness' commandment, sent unto 
me by your Grace's Secretary, Mr. Pagett, I have translated into the English tongue, so well as I could in so 
short a time, certain processions, to be used upon festival days, if after due correction and amendment of the 
same, your Highness shall think it so convenient. In which translation, forasmuch as many of the processions, 
in the Latin, were but barren, as me seemed, and little fruitful, I was constrained to use more than the liberty 
of a translator : for in some processions I have altered divers words ; in some I have added part ; in some taken 
part away ; some I have left out whole, either for bycause the matter appeared to me to be little to purpose, or 
bycause the days be not with us festival days" [having been abrogated in 1537] ; "and some processions I have 
added whole, because I thought I had better matter for the purpose than was the procession in Latin ; the 
judgement whereof I leave wholly unto your Majesty : and after your Highness hath corrected it, if your Grace 
command some devout and solemn note to be made thereunto (as is to the procession which your Majesty hath 
already set forth in English), I trust it will much excitate and stir the hearts of all men unto devotion and 
godliness. But in mine opinion, the song that shall be made thereunto should not be full of notes, but as near 
as may be for every syllable a note ; so that it may be sung distinctly and devoutly, as be the Matins and 
Evensong, Venite, the Hymns Te Deum, Benedictus, Magnificat, Nunc Dimittis, and all the Psalms and Versicles ; 
and in the Mass, Gloria in Excelsis, Gloria Patri, the Creed, the Preface, the Pater Noster, and some of the 
Sanctus and Agnus. 3 As concerning the Salve festa dies, the Latin note, as I think, is sober and distinct enough; 



1 The original MS. is preserved in the British Museum 
[Cleop. E. V. 259] ; and it is printed in Collier's Eccl. Hist. 
v. 104-122, ed. 1852; and in Stryfe's Eccl. Mem. I. ii. 411, 
ed. 1822. | been put together. 



2 Cosin's Works, vol. v. p. 65. 

3 The order in which the Canticles are here mentioned 
suggests that the English Mattins and Evensong had already 



to tfre Praper iBoofc. n 



wherefore I have travailed to make the verses in English, and have put the Latin note unto the same. Never- 
theless, they that be cunning in singing, can make a much more solemn note thereto. I made them only for a 
proof, to see how English would do in song. But by cause mine English verses lack the grace and facility 
that I would wish they had, your Majesty may cause some other to make them again, that can do the same in 
more pleasant English and phrase. As for the sentence " [the English sense], " I suppose it will serve well 
enough. Thus Almighty God preserve your Majesty in long and prosperous health and felicity. From Bekis- 
bourne, the 7th of October. 

" Your Grace's most bounden 

" Chaplain and Beadsman, 

"T. Canttjarien. 
" To the King's most excellent Majesty." 

From other transactions between the Archbishop and the King it may be inferred that the sugges- 
tion was first sent by the former, perhaps at the request of Convocation, to the latter, then returned 
in the form of an order from the Crown to the Archbishop as head of the Convocation ; and that the 
above letter is the official reply to that order. It does not appear that the King permitted this English 
Processional to be published, and the MS. has not been discovered. The previous Procession alluded 
to by Cranmer in this letter was the English Litany nearly as it is now used, which received the 
final "sanction of Convocation in March 1544, and was promulgated by a mandate of the Crown, dated 
June 11, 1544. 1 

But the sanction and promulgation of the English Litany, for public use was the utmost that 
Henry VIII. could be prevailed upon to undertake in the direction of a vernacular Prayer Book. For 
the last three years of his reign the work ceased ; and at the time of his death, on January 28, 1547, 
the Services of the Church of England were still the Latin Services of the Salisbury Breviary, Missal, 
and Manual, with the exception that the Litany was said in English, that Lessons in English were 
read after the Latin Lessons, that the Gospels and Epistles were read in English after they 
had been read in Latin, and that the popular services of the Aspersion with Holy Water, the 
distribution of Holy Bread, and the Bidding of the Bedes, were entirely or almost entirely, said in 
English. 

After the death of Henry VIII. and the accession of Edward VI. [January 28, 1547] much 
caution was observed by the authorities in Church and State on account of the King's extreme youth, 
and for eleven months no changes whatever were made in the devotional system of the Church of 
England as it was left by Henry VIII. His young son was crowned with the Sarum rite on February 
13, 1547, and on the 24th of that month the Privy Council, Archbishop Cranmer being present, 
resolved that the Masses which the late King had ordered in his will to be offered up for the good of 
his soul should be duly said in St. George's Chapel, Windsor. On June 20, 1547, Archbishop Cranmer, 
assisted by eight other Bishops, offered a requiem Mass for Francis I., King of France, all the Bishops 
being in their full pontifical attire, and Bishop Ridley preaching the sermon. A set of thirty-seven 
Royal Injunctions respecting the Church and Clergy was promulgated on July 31, 1547, but only 
three alterations were made by them in the Services of the Church ; the first in respect to Altar 
Lights, the second in respect to the Lessons at Mattins and Evensong, and the third as regards the 
Litany. The slight character of the first two of these changes may be best seen by placing side by 
side the respective customs as authorized in the two reigns. 

1. Altar Lights. 

From the 1th of Henry VIII.'s Injunctions of From the ithof Edioard VI.'s Injunctions of 

a.d. 1538. a.d. 1547. 

" Ye . . . shall suffer from henceforth no candles, " They . . . shall suffer from henceforth no torches 

tapers, or images of wax, to be set before any images nor candles, tapers, or images of wax to be set before 

or picture, but only the light that commonly goeth any image or picture, but only two lights upon the high 

about the cross of the Church by the rooddoft, the light altar, before the sacrament, which for the signification 

before the sacrament of the altar, and the light about that Christ is the very truo Light of the world, they 

the sepulchre : which for the adorning of the Church shall suffer to remain still." 
and Divine Service, ye shall suffer to remain still." 

1 The Salisbury Processional was republished -in Latin not consent to have it used in English as proposed by 
sometime in 1544, probably because the King would | Cranmer. 



i2 an historical 31ntroDuction 

2. The Latin and English Lessons at Mattins and Evensong. 

Canon of Canterbury Convocation, February 21, 1543. From the 22nd of Edward V I. 's Injunctions of a. d. 1547. 

" Every Sunday and Holy Day throughout the year " Every Sunday and Holy Day they shall plainly 

the Curate of every Parish Church, after the Te Deura and distinctly read, or cause to be read, one chapter of 
and Magnificat, shall openly read unto the people one the New Testament in English, in the same place at 
chapter of the New Testament in English without Mattins, immediately after the Lessons : and at Even- 
exposition, and when the New Testament is read over song after Magnificat one chapter of the Old Testament, 
then to begin the Old." And to the intent the premisses may be more con- 

veniently done, the King's Majesty's pleasure is, that 
when ix lessons should be read in the Church, three of 
them shall be omitted and left out, with the responds : 
and at Evensong time the responds with all the 
memories shall be left off for that purpose." 

3. Processional Litanies. 
From the 2Uh of Edward VI.'s Injunctions of 1547. 

" Also to avoid all contention and strife which heretofore hath arisen among the King's Majesty's subjects in 
sundry places of his realms and dominions, by reason of fond courtesy, and challenging of places in procession, 
and also that they may the more quietly hear that which is said or sung to their edifying, they shall not from 
henceforth, in any parish church at any time, use any procession about the church or churchyard or other place, 
but immediately before the High Mass the priests with other of the quire shall kneel in the midst of the church 
and sing or say plainly and distinctly the Litany which is set forth in English, with all the suffrages following. 
. . . And in the time of the Litany, of the Mass, of the Sermon, and when the priest readeth the Scripture to the 
parishioners, no manner of persons without a just and urgent cause shall depart out of the church." 

The 20th of the same Injunctions directs that no person shall " alter or change the order and 
manner ... of Common Prayer or Divine Service, otherwise than is specified in these Injunctions," 
until such changes shall be sanctioned by the authority of the Crown : and this was further enforced 
by a Proclamation of February 6, 1548, ordering the imprisonment and punishment of any person who 
should " change, alter, or innovate any Order, Rite, or Ceremony, commonly used and frequented in 
the Church of England, and not commanded to be left done at any time " in the reign of Henry VIII., 
or by Injunctions, Statutes, or Proclamations of his successor. [Wilkins' Concil. iv. 21.] 

It was the second of these changes, that directed by the 22nd Injunction, which chiefly affected 
the Services of the Church : and its practical operation may be seen by the manner in which it was 
expanded by those to whom the Visitation of the various Dioceses was intrusted. The following 
directions, given by the Visitors of the Diocese of York, will illustrate this point. They appear never 
to have been printed, and are here copied (with the exception of the three last, which have no bearing 
on the subject) from Fothergill's MS. Collections in the Library of York Minster: — 

" Injunctions given by the King's Majestie's Visitors in his Highness' Visitation to Robt. Holdgate Ld. A. B. 
the Dn. Chapter, and all other the Ecclesiastical ministers of and in the Cathedral Church of York, 26 8bris 
An. 1547. 

[1] "Ye shall at all days and times when nine lessons ought or were accustomed to be sung, sing Mattins 
only of six Lessons and six Psalms with the song of Te Deum Laudamus or Miserere, as the time requireth, 
after the six Lessons : and that dayly from the Annunciation of our Lady to the first day of October ye shall 
begin Mattins at six of the clock in the morning, and residue of the year at seven of the clock. 

[2] " Item. Ye shall sing and celebrate in note or song within the said Church but only one Mass, that is 
to say, High Mass only, and none other, and daily begin the same at nine of the clock before noon. 

[3] " Item. Ye shall daily from the said feast of the Annunciation to the said first day of October, sing the 
Evensong and Complin without any responds : and begin the same at three of the clock in the afternoon. The 
residue of the year to begin at two of the clock, or half an hour after. 

[4] " Item. Ye shall hereafter omit, and not use the singing of any hours, prime, dirige, or commendations; 
but every man to say the same as him sufficeth or he is disposed. 

[5] " Item. Ye shall sing, say, use, or suffer none other Anthems in the Church but these hereafter follow- 
ing, and such as by the King's Majesty and his most Honourable Council hereafter shall be set forth. 

Anthem. 

" Like as Moses lift up the serpent in the wilderness, even so was our Saviour Jesus Christ lift upon the 
Cross, that whosoever believeth in Him should not perish, but have joy for ever. For God so loved the world, 
that He gave His only-begotten Son, that such as believe in Him should not perish, but have life everlasting. 

" V. Increase, O Lord, our faith in Thee. 

" R/. That we may work His pleasure only. 



to tfre draper l5oofe. 



13 



Collect. 

Let us pray. 

" Most bountiful and benign Lord God, we, Thy humble servants, freely redeemed and justified by the 
passion, death, and resurrection of our Saviour Jesus Christ, in full trust of salvation therein, most humbly 
desire Thee so to strengthen our faith and illuminate us with Thy grace, that we may walk and live in Thy favour, 
and after this life to be partakers of Thy glory in the everlasting kingdom of Heaven, through our Lord Jesus 
Christ. So be it. 

Another Anthem. 

" Be it evident and known unto all Christians that through our Lord Jesus Christ forgiveness of sins is 
preached unto you, and that by Him all that believe are justified from all things from the which we could not be 
justified by the law of Moses. So be it. 

" f. O Lord, for Christ's sake our Saviour. 

" B7. Accept and hear our humble prayer. 

Let us pray. 

"We sinners do beseech Thee, O Lord, to keep Edward the sixth, Thy Servant, our King and Governor; 
that it may please Thee to rule his heart in Thy faith, fear, and love ; that he may ever have affiance in Thee, 
and ever seek Thy honour and glory. That it may please Thee to be his defender and keeper, giving him the 
victory over all his enemies, through our Lord Jesus Christ. So be it. 

" The residue of the day ye shall bestow in virtuous and godly exercises, as in study and contemplation of 
God His most holy word. 

" All which and singular Injunctions before mentioned the Lord Archbishop of this Church, his Chancellor, 
Archdeacons, or Official, shall publish and send, or cause to be published and sent and observed in to every 
Church, College, Hospital, and other ecclesiastical places within his Diocese. 

[6] " Item. All Sermons, Collations, 1 and Lectures of Divinity hereafter to be had or made in visitations, 
Synods, Chapters, or at any other time or place, shall not be used in the Latin Tongue, but in the English, to 
the intent that every man having recourse thereunto may well perceive the same." 

These remarkable Injunctions shew that the authorities were taking up the reform of the Liturgy 
exactly where it had been laid down through the refusal of Henry VIII. to sanction the English 
Processional : for what are here called " Anthems " are exactly similar in character to those parts of the 
Service which were printed for each Festival in the Latin Processional of Salisbury, the variable part 
of the Litany, by which it was adapted to the different seasons of the Christian year. They were also 
used in the "Hours," and seem to shew the original form of the "Anthem." 2 

When the Convocation of Canterbury met on November 5, 1547, it was well known that the 
Statute of Six Articles (grimly called "The Whip with Six Cords") would be repealed by Parliament, 
as it was, in fact, repealed by 1 Edw. VI. c. 12. Freedom of action being thus secured, Convocation at 
once began advancing towards the practical end of the Kevision which had been in view for so many 
years. After two formal sessions on the day of meeting and on November 18th, the two Houses met for 
business on November 22nd, and the Clergy of the Lower House immediately sent up a petition to the 
Bishops requesting, among other things, the revival of the work of 1543. The words of the petition, 
so far as they concern this subject, are, " That whereas by the commandment of King Henry VIII. 
certain prelates and other learned men were appointed to alter the Service in the Church, and to 
devise other convenient and uniform order therein, who according to the same appointment did make 
certain books as they be informed ; their request is, that the said books may be seen and perused by 
them, for a better expedition of Divine Service to be set forth accordingly." 3 



THE ORDER OF COMMUNION OF A.D. 1548. 

It was more than a year before the " perusal," or revision, of these " books " ended in the publication 
of the Book of Common Prayer ; but the Clergy had so far made up their minds about one great prin- 
ciple of that Book, the restoration of Communion in both kinds to the Laity, that the authorities 
were able to complete this act of reformation with great promptitude. Shortly before his death Henry 



1 These were devotional readings in the Chapter House, 
before Compline. 

2 See also the form of Aspersion given on an earlier page, 
and the Easter jjroeessional Anthem printed in the Notes on 
Easter Day. 



3 The Acts of Convocation have been lost, but these arc tho 
words as given in Archbishop Cranmer's handwriting, and 
they are confirmed by a short Latin entry contained in his 
Register. [Wixkins' Coneil. iv. 15; Stillingfleet's Irenicon, 
l>. 3S7; Cardwell's Synodalia, p. 420.] 



H 



an historical 3lnttoDuction 



VIII. had desired Archbishop Cranmer " to pen a Form for the alteration of the Mass into a Com- 
munion" [Strype's Mem. of Cranmer, i. 311, Eccl. Hist. Soc. ed.], and the subject had therefore been 
under consideration for some time. Accordingly, on November 30, 1547, in its fifth session, "The 
Prolocutor of the Lower House of Convocation exhibited, and caused to be read publicly, a form of a 
certain ordinance delivered by the Most Reverend the Archbishop of Canterbury, for the receiving of 
the Body of our Lord under both kinds, viz. of bread and wine. To which he himself subscribed and 
some others." This does not appear to have been the Order of Communion itself, but simply a 
Resolution that the Cup should be restored to the Laity. Its final adoption was postponed until the 
next session, December 2nd, when the whole of those who were present, "in number sixty-four, by their 
mouths did approve the proposition made in the last session, of taking the Lord's Body in both kinds, 
nullo reclamante." [Wilkins' Concil. iv. 16 ; Strype's Mem. of Cranmer, ii. 37.] This Act of 
Convocation was ratified by an Act of Parliament on December 24, 1547 [1 Edw. VI. c. i. § 7], and 
for a time the Clergy were left to use their own form of words for the administration of the Cup, the 
Sacrament being still celebrated according to the Sarum Missal. But it was soon found expedient 
that the principle of a Vernacular Service should be at once applied to the Communion of the Laity, 
and an " Order of Communion " was prepared in such a form that it could be used in combination with 
the otherwise unaltered Latin Service after the Communion of the priest. This " Order " — which is 
printed in the " Appendix to the Liturgy " further on in this volume — did not, of course, contain any 
form of consecration, but it anticipated some of the rubrical and hortatory parts of the English Com- 
munion Service ; and there is reason to think that it was constructed by the Bishops and Clergy who 
were selected from among the members of Convocation for the full review and reconstruction of the 
Service-books. The new Service thus taking the form of a Canon of Convocation was (according to 
the settlement of 1534) promulgated by the Crown, this being done by a Proclamation dated March 
8, 1548, soon after the rising of Parliament. Until the use of the Prayer Book itself was enforced by 
law on June 9, 1549, or permitted by law [see page 18] three weeks after its publication, the Holy 
Eucharist was still celebrated according to the ancient Use of Salisbury, but after May 8. 1548, with 
the English Form of Administration to the Laity superadded : this period comprehending the whole 
of the first and second years of Edward VI.'s reign, and four months of his third year ; and thus for 
more than two years and four months the reforming Bishops and Clergy continued to use the ancient 
words, rites, and ceremonies of the unreformed Missal. [For further particulars, see the "Introduction 
to the Liturgy."] x 

THE PRAYER BOOK OF A.D. 1549. 

The Committee of Revision had now been considerably enlarged, and since it occupies so important 
a position in respect to the subsequent history of England, it will be well to give the names of its 
members as they stood in 1547-48, and in 1549. 2 

From the Upper House of Convocation. 

Thomas Cranmer . . . Archbishop of Canterbury. 

Thomas Goodrich . . . Bishop of Ely [afterwards Lord Chancellor]. 

Henry Holbech (or Randes) . Bishop of Lincoln. 



1 There is a curious and unique volume in the Library of 
the British Museum [Bible, O. T. Pss. C. 25 b. ] which was 
printed about eight months before the Prayer Book of 1549, 
and which appears to have been intended as a temporary sub- 
stitute for the Sarum Psalter or Daily Offices. The title of 
the book is "The Psalter or Boke of the Psalmes, where vnto 
is added the Litany and certayne other deuout prayers. 
Set forth wyth the Kynge's moste gracious lycence. Anno 
Do. m. d. xlviii. Mensis Julii. " The Colophon is ' ' Imprinted at 
London by me Roger Car for Anthone Smyth dwelling in Paul's 
church yarde." The contents of this volume are — [1] The 
Psalms, in Coverdale's version : [2] The seven Canticles of 
the Sarum Psalter, with the Magnificat, Te Deum, and Quicun- 
que Vult, the Magnificat and Te Deum being in the version of 
Marshall's Prymer, and the Quicunque Vult in that of Hilsey's 
Prymer : [3] The Litany of 1544 : [4] The Prayer of St. Chrysos- 
tom : [5] A prayer for men to say entering into battle : [6] A 
prayer for the King, the older and longer form of that now in 
use. 

The special prayer relating to war suggests that the volume 



may have been prepared for the Duke of Somerset and his 
army, to be used during their invasion of Scotland. 

2 This list of names is taken from a contemporary entry of a 
' ' Parson of Petworth" in a Prayer Book of 1632 which is full of 
manuscript notes by Bishops Andrewes and Gandy [Bodl. Lib. 
Rawl. 241]. Heylin makes a quotation from "The Register 
Book of the Parish of Petworth " which bears upon the subject 
of the change of service f Heylin's Hist, of Reform, p. 64, fol. 
ed., i. 132, Eccl. Hist. Soc. ed.], but no information can now be 
obtained respecting this register. The same list, omitting the 
name of May, occurs on a printed broadside within the cover of 
MS. 44 in Cosin's Library, Durham. It is corrected in the hand- 
writing of Bishop Cosin, who adds against Redmayne's name 
"dubito," and before that of Cox "Deest Decanus Sti Pauli 
quisquis erat max. opinor. " 

The lives of these and other "compilers" of the Prayer 
Book were written at some length by Samuel Dowries, Fellow 
of St. John's College, Oxford, and were published by an 
ancestor of the publishers of the present work, Charles 
Rivington, in 1722. 



to tfre Ptapet iBoofe. 



15 



George Day . 
John Skip 
Thomas Thirlby 
Nicholas Ridley 



William May 
Richard Cox . 

John Taylor . 
Simon Heynes 
Thomas Robertson 
John Redmayne . 



Bishop of Chichester. 

Bishop of Hereford. 

Bishop of Westminster. 

Bishop of Rochester [afterwards of London]. 

From the Lower House of Convocation. 

Dean of St. Paul's. 

Dean of Ch. Ch. and Chanc. of Oxford Univ. [afterwards 

Bishop of Ely]. 
Dean of Lincoln [afterwards Bishop of Lincoln], Prolocutor. 
Dean of Exeter. 

Archdeacon of Leicester [afterwards Dean of Durham]. 
Master of Trin. Coll., Camb. 



In what manner the Convocation of the Province of York was represented is not on record ; but 
from the proceedings of 1661 (which would be founded on strict precedent) there can be no doubt that 
its co-operation was obtained in some way ; and the names of the Archbishop of York and his Suffragans 
are indeed contained in a list of Bishops who were indirectly or directly mixed up with those above 
recorded. There can be no doubt also that they acted under a Royal Commission. No records of 
their meetings are known, but they are found together on one occasion during the progress of their 
work, namely, on Sunday, September 9, 1548, when Farrar was consecrated Bishop of St. David's by 
Cranmer, Holbech, and Ridley, in the Chapel of the Archbishop's house at Chertsey. On that day 
the Archbishop celebrated Mass by the old Office, and used English words of administration : and the 
Archiepiscopal Register records that " there communicated the Reverend Fathers, Thomas [Goodrich], 
Bishop of Ely; Thomas [Thirlby], Bishop of Westminster; Henry [Holbech], Bishop of Lincoln; 
Nicholas [Ridley], Bishop of Rochester; and Farrar, the new Bishop; together with William May, 
Dean of St. Paul's ; Simon Hains, Dean of Exon ; Thomas Robertson and John Redman, Professors 
of Divinity, and others." 1 Beyond this happy glimpse of these Divines we know nothing of their move- 
ments ; nor have any records been discovered which throw any light upon the details of their work. 
It appears, however, to have occupied them for several months, notwithstanding their previous labours ; 
and there is every mark of deliberation and reverence in the result. The foundation of their work, or 
rather the quarry out of which they extracted their chief materials, was the Reformed Salisbury Use of 
1516 and 1541 : but some other books were evidently used by them, and it may be safely concluded 
that they did not end their labours before they had gone through a large amount of liturgical research. 
The following list may be taken as fairly representing the principal books which the Committee of 
Convocation had before them as the materials for their work of revision : — 

The Salisbury Portiforium, 2 Missal, Manual, and Pontifical. 

The York and other Uses. 3 

The Mozarabic Missal and Breviary. 4 

The Reformed Breviary of Cardinal Quignonez. 1535-36. 5 

Simplex ac Pia Deliberatio of Hermann, Archbishop of Cologne. 1545. 6 

The same in English. 1548. 7 (A previous edition also in 1547.) 



1 Strype's Cranmer, ii. 105, Eccl. Hist. Soc. ed. In his 
Memorials Strype says that they met at Windsor in May. 
[Strype's Mem. Eccl. II. i. 133.] Heylin says they met at 
Windsor on September 1st. [Heylin's Hist, Reform, i. 132, 
Eccl. Hist. Soc. ed.] 

2 " Breviarium seu Portiforium secundum Morem et Con- 
suetudinem Ecclesire Sarisburiensis Anglicanse." It is called 
"Salisbury Use" in the Preface of our Prayer Book; and 
that term, or Sarum Use, is adopted generally for the 
Breviary, Missal, and other Service-books of the same origin. 

3 Referred to in the Prayer Book Preface, as "Hereford 
Use, the Use of Bangor, York Use, and Lincoln Use." 

4 " Missale Mixtum secundum regulam beati Isidori, dictum 
Mozarabes . . . impressum Toleti jussu D. Francisci Ximenes. 
1500." 

"Breviarium secundum recrulam beati Isidori . . . impressum 
Toleti jussu D. Francisci Ximenes. 1502." 

8 "Breviarium Romanum, ex sacra potissimum Scriptura, 



et probatis Sanctorum historlis nuper confectum, ac denuo 
per eundem Authorem accuratius recognitum, eaque diligentia 
hoc in anno a mendis ita purgatum, ut Momi judicium non 
pertimescat. Lugduni. 1543. " 

6 " Simplex ac pia deliberatio de Reformatione Ecclesiarum 
Electoratus Coloniensis. " 

7 "A simple and religious consultation of us Hermann by 
the grace of God Archbishop of Colone and Prince Elector, 
etc., by what meanes a Christian reformation, and founded in 
God's worde, Of doctrine, Administration of Divine Sacra- 
ments, Of Ceremonies, and the whole cure of soules, and other 
ecclesiastical ministries, may be begun among men until the 
lord graunte a better to be appoynted, either by a free and 
christian counsaile, generall or national, or else by the states 
of the Empire of the nation of Germany, gathered together 
in the Holy Ghost. Perused by the translator thereof and 
amended in many places. 1548. Imprinted at London by .1 lion 
Daye and William Seres dwellyngo in Sepulchre's paryshe 



i6 



an historical introduction 



The Prymer in English of various dates. 1 

The " Great " Bible. 2 

How far the Book of Common Prayer was influenced by these works will be shewn in the margin 
and the footnotes of the following pages. But even a superficial glance at the latter will make it 
apparent that the new book was, substantially, as it still remains, a condensed reproduction, in English, of 
those Service-books which had been used in Latin by the Church of England for many centuries before. 

The Reformation in Germany was in active progress at this time (not having yet lost the impetus 
given to it by the strong-handed leadership of Luther), and Cranmer had been much in correspondence with 
Melanchthon and some other German divines during the reign of Henry VIII. But these foreign reformers 
had scarcely any influence upon the Prayer Book of 1549 ; and were probably not even consulted during 
its progress towards completion. Melanchthon and Bucer assisted the Archbishop of Cologne in preparing 
his "Consultation" (one of the books referred to), and they probably used Luther's version of the ancient 
Nuremberg offices. But this volume contributed little to our Prayer Book beyond a few clauses in the 
Litany, and some portions of the Baptismal Service; and it is somewhat doubtful whether in the case of the 
Litany our English form was not in reality the original of that in Hermann's book. Most likely the latter 
was translated and brought before Convocation with the hope that it would have much influence; but the 
Committee of Revision were too wise and too learned in Liturgical matters to attach much importance to it. 3 

It is, in some respects, unfortunate that we cannot trace the book of 1549 into any further detail 
during the time when it was in the hands of the Committee. We cannot even form any definite con- 
jecture as to the parts respectively taken by its members in the work before them ; nor can one of the 
original collects which they inserted be traced back to its author. And yet there is some satisfaction in 
this. The book is not identified with any one name, but is the work of the Church of England by its 
authorized agents and representatives ; and as we reverence the architects of some great cathedral for 
their work's sake, without perhaps knowing the name of any one of them, or the portions which each 
one designed, so we look upon the work of those who gave us our first English Book of Common Prayer, 
admiring its fair proportions, and the skill which put it together, and caring but little to inquire whose 
was the hand that traced this or that particular compartment of the whole. 

Although thus unable to trace out the work of each hand in this great undertaking, we can, 

however, by means of internal evidence, and a comparison with the older formularies, find out the 

„ . ... nature of their labours, and something of the manner in which thev went about them. 

Nature of the in ..•,,,.., 

changes made in It was made a first principle that everything m the new Prayer Book was to be in 

the services. English ; a principle respecting which, as has been shewn before, there seems to have 

been not the slightest doubt or hesitation. Their first labour was, then, that of condensing the old 

services into a form suitable for the object in view, and yet keeping up the spirit and general purpose 

of the original and ancient worship of the Church. 

[1] A great step was made in this direction by substituting a Calendar of Lessons referring to the 
Holy Bible for the Lessons at length as they had been hitherto printed in the Breviary. This made it 
possible to combine the Breviary [daily services], the Missal [Holy Communion], Epistles and Gospels 
(etc.), and the Manual [Occasional Offices], in one volume. A precedent for this was offered by a 
practice which had been adopted in the fifteenth century of printing the Communion Service (though 
not the Epistles and Gospels) as part of the Breviary.* The Marriage Service was also printed in 
the Missal, which was a precedent for introducing the other services of the Manual into the Prayer Book. 

[2] The next step towards condensation was the adoption of a less variable system in the daily 
services, so that the Collect of the day, the Lessons, and the Psalms should be almost the only portions 
of Mattins and Evensong which needed to be changed from day to day, or week to week. 



at the signe of the Resurrection, alytle aboue Holbourne 
Conduit. Cum gratia et privilegio imprimendum solum." 
This translation was probably the work of Coverdale. 

1 See Maskell's Monumenta Ritualia Ecclesice Anglicance, 
vol. ii. ; and Burton's Three Primers of Henry VIII. 

2 ' ' The Byble in Englyshe, that is to saye, the content of 
all the holy scripture bothe of y e olde and newe testament, 
truly translated after the veryte of the Hebrue and Greke 
textes, by y e dylygent studye of diverse excellent learned men, 
expert in the forsayde tonges. Printed by Rychard Grafton 
and Edward Whitchurch. Cum privilegio ad imprimendum 
solum. 1539." 

3 It may be added that Cranmer had married a niece of 
Osiander, who is said to have prepared the Nuremberg for- 



mularies for Luther, and who was also the original compiler 
of a Catechism for Nuremberg and Brandenberg, of whicli 
that of Justus Jonas is a Latin translation. John a Lasco is 
said to have had some influence with Cranmer, and he cer- 
tainly lived with the Archbishop at Lambeth from September 
to February in the year 1548-49. But the Prayer Book was 
before Parliament on December 9, 1548, and was before the 
King in Council previously. It passed the Lords on January 
15th, and the Commons on the 21st, 1549. Foreigners were 
very forward in interfering, but their suggestions were civilly 
put aside at this time. 

4 They are so printed, for example, in Sarum Breviaries of 
1499, 1507, 1510, 1514, 1535, 1541 ; in the British Museum 
and Bodleian Libraries. 



to tfre Prapec iBook. 



17 



[3] Lastly, the several hours of Prayer were condensed into two, Mattins and Evensong, with a 
third added on Sundays, Wednesdays, and Fridays, in the form of the Litany. The ancient arrange- 
ment of the day for Divine Service was as follows : — 

Noctums or Mattins ; a service before daybreak. 

Lauds ; a service at daybreak, quickly following, or even joined on to, Mattins. 

Prime ; a later morning service, about six o'clock. 

Tierce ; a service at nine o'clock. 

Sexts ; a service at noon. 

Nones ; a service at three o'clock in the afternoon. 

Vespers ; an evening service. 

Compline ; a late evening service, at bedtime. 

These services were often, if not generally, " accumulated " in the Mediaeval Church as they are 
at the present day on the Continent ; several being said in succession, just as Mattins, Litany, and the 
Communion Service have been " accumulated," in modern times, in the Church of England. But the 
different offices had many parts in common, and this way of using them led to unmeaning repetitions 
of Versicles and Prayers. This evil was avoided by condensing and amalgamating them, so that repe- 
titions took place only at the distant hours of Morning and Evening. The services of Mattins, Lauds, 
and Prime, were thus condensed into Mattins ; those for Vespers and Compline into Evensong. The 
thi-ee other hours appear (from a table of Psalms given in the Introduction to the Psalter) to have 
fallen out of public use long before the reformation of our offices ; and they were probably regarded as 
services for monastic and private use only. 1 The general result of this process of condensation will be 
best seen by the following table, in which the course of the ancient Mattins, Lauds, and Prime, is 
indicated side by side with that of the Mattins of 1549 ; and in the same manner, Vespers and Com- 
pline are set parallel with Evensong. From this comparison it will be clearly seen that the Book of 
Common Prayer was framed out of the ancient Offices of the Church of England, by consolidation and 
translation of the latter, the same principles which have been above indicated being also extended to 
the Communion Service and the Occasional Offices. The details of the changes that were made will 
be found in the notes under each portion of the Prayer Book in the following pages. 

The Ancient Daily Services and those of 1549. 



Salisbury Use. 


Prayer Book of 1549. 


Mattins. 


Lauds. 


Prime. 


Mattins. 


Invocation. 

Our Father. 

Lord, open Thou. 

God, make speed. 

Glory be. 

Alleluia. 

Venite, exultemus. 

Hymn. 

Psalms. 

Lessons. 

Te Deum 


f. and R7. 

God, make speed. 
Glory be. 
Alleluia. 

Psalms. 

Canticle. 
Short chapter. 
Hymn. 
Benedictus. 

Suffrages. 

1st Collect. 
2nd Collect. 


Invocation. 
Our Father. 

God, make speed. 
Glory be. 
Alleluia. 

Hymn. 

Psalms. 

Athanasian Creed. 
Short chapter. 

Lesser Litany. 
Our Father. 

[Creed,] Suffrages, Con- 
fession and Absolution. 

3rd Collect. 
Intercessory Prayers. 


Onr Father. 

Lord, open Thou. 

God, make speed. 

Glory be. 

Alleluia. 

Venite, exultemus. 

Psalms. 

1st Lesson. 

Te Deum or Benedicite. 

2nd Lesson. 

Benedictus. 
Creed. 

Lesser Litany. 
Our Father. 
Suffrages. 

1st Collect. 
2nd Collect. 
3rd Collect. 



1 See also No. 4 of the Injunctions which are printed on p. 12. 
B 



i8 



an historical 3lntronuction 



The Ancient Daily Services 


and those of 1549 — continued. 


Salisbury Use. 


Prayer Book of 1549. 




Vespers. 


Compline. 


Evensong. 




Invocation. 


Invocation. 






Our Father. 


Our Father. 


Our Father. 




God, make speed. 


God, make speed. 


God, make speed. 
Glory be. 




Psalms. 


Psalms. 


Psalms. 




Short chapter. 




1st Lesson. 




Hymn. 








Magnificat. 




Magnificat. 






Short chapter. 


2nd Lesson. 






Hymn. 








Nunc Dimittis. 


Nunc Dimittis. 
Creed. 




Lesser Litany. 


Lesser Litany. 


Lesser Litany. 




Our Father. 


Our Father. 


Our Father. 




Suffrages. 


Suffrages, [Creed,] Con- 
fession and Absolution. 


Suffrages. 




1st Collect. 




1st Collect. 




2nd Collect. 




2nd Collect. 






3rd Collect. 


3rd Collect. 






Intercessory Prayers. 





When these learned Divines had completed their work, the Prayer Book was submitted to Con- 
vocation (which met on November 24, 1548), that it might go forth with the full authority of the 
Church. 1 It was then communicated to the King in Council, and afterwards laid before Parliament 
on December 9, 1548, that it might be incorporated into an Act of Parliament [2nd and 3rd Edw. 
VI. cap. 1]. This Act (including the Prayer Book) passed the House of Lords on January 15, and 
the House of Commons on January 21, 1549. It was the first Act of Uniformity, and it enacted 
that the Prayer Book should come into use in all churches on the Feast of Whitsunday following, 
which was June 9, 1549. The Book itself was published on March 7, 1549, thus allowing three 
months' interval, during which the Clergy and Laity might become acquainted with the new Order of 
Divine Service. But where it could be procured earlier it was permitted to take it into use three 
weeks afterwards, and thus, in London churches, it was generally used on Easter-Day, April 21, 1549. 

The Book of Common Prayer thus set forth with the full authority of Church and State may very 
fairly be called an expurgated and condensed English Version of the ancient Missal which was used 
for the celebration of the Holy Communion, the ancient Portiforium or Breviary which was used for 
the Daily Prayers, and the ancient Manual which was used for the Occasional Services, such as 
Baptism and Marriage : these ancient or Mediaeval Services being themselves elaborated forms of much 
more primitive ones. The Committee of Revision having followed the directions given to them in 
1542 the Mediaeval books had been "castigated from all . . . feigned legends, superstitious 
orations, collects, versicles, and responses," the services provided for " all saints which be not mentioned 
in the Scripture or authentical doctors " were " abolished and put out of the same books," and what 
was retained was " the Service . . . made out of the Scripture and other authentic doctors." 
The Seven Daily Offices were condensed into two, the system for the use of Psalms and Lessons was 



1 Archbishop Bancroft, who was for many years Chaplain 
to Cox, Bishop of Ely, one of the Committee of Revision, 
writes that " the first Liturgy set forth in King Edward's reign 
was carefully compiled, and confirmed by a Synod." 
[Collier's Eccl. Hist. vi. 277.] Archbishop Abbot says 
that "the more material parts were disputed and debated in 
the Convocation House by men of both parties." [Abbot 
against Hill, p. 104.] Contemporary evidence respecting the 
confirmation of the Book by Convocation is also found in 
letters of the King and of the Privy Council. 

[1] The Privy Council instructed Dr. Hopton, the Princess 
Mary's Chaplain, to say to her respecting the Prayer Book, 
"The fault is great in any subject to disallow a law of the 
King : a law of the realm by long study, free disputation, 
and uniform determination of the whole Clergy, consulted, 
debated, concluded." [Foxe's Acts andMon. vi. 8, ed. 1838.] 

[2] In the reply of Edward VI. to the demands of the 



Devonshire rebels the King is made to say, "Whatsoever is 
contained in our book, either for Baptism, Sacrament, Mass, 
Confirmation, and service in the Church, is by our Parlia- 
ment established, by the whole Clergy agreed, yea, by the 
Bishops of the realm devised, by God's Word confirmed." 
[Foxe's Acts and Mon. v. 734, ed. 1838.] 

[3] The King and Council, writing to Bishop Bonner on 
July 23, 1549, say, "One uniform Order for Common Prayers 
and Administration of the Sacraments hath been and is most 
godly set forth, not only by the common agreement and 
full assent of the Nobility and Commons of the late session 
of our late Parliament, but also by the like assent of the 
Bishops in the same Parliament, and of all other the learned 
men of this our realm in their Synods and Convocations 
provincial." [Foxe's Acts and Mon. v. 726, ed. 1838.] 

No doubt the Convocation of York co-operated in some 
way, as on subsequent occasions, with that of Canterbury. 



to tfje Praper iBook, 



19 



greatly simplified ; and although the ritual system in general was retained, the rubrics were condensed 
throughout, and many details of ritual omitted. When all the changes are taken into account it may 
still be said that about nine-tenths of what is contained in the Prayer Book of 1549 came from the 
old Latin Service-books of the Church of England : and that the principal alteration after the excision 
of Mediaeval novelties was that of adapting the Services to general use by the Clergy and Laity 
together, instead of leaving them in the complex form which was only suitable for the use of the 
Clergy and of Monastic communities. If it was in one sense new, they who had been engaged upon it 
felt so strong a conviction that it was substantially identical with the old, that in after days Cranmer 
offered to prove that " the order of the Church of England, set out by authority of Edward the Sixth, 
was the same that had been used in the Church for fifteen hundred years past." 1 

In the Act of Parliament which enacted the Book of Common Prayer, it was said to have been 
composed under the influence of the Holy Ghost ; and there is, doubtless, an indication of this belief 
in the choice of the day on which it was enjoined to be used. So solemn were the views which those 
who arranged and set forth the Prayer Book took of their work, so anxious was their desire that it 
should be sealed with the blessing of God. 



THE REVISED PRAYER BOOK OF AD. 1552. 



It was unfortunate for the peace of the Church of England that those who were in authority at 
this period were disposed to yield too much to the influence of foreigners whose principles were totally 
alien from those on which the English Reformation was based. That Reformation had been strictly 
Catholic in its origin and in its official progress, and the repudiation of foreign interference with the 
Church of England had been one of its main features. But foreign interference now arose from a 
different quarter, Calvin and his associates endeavouring, with characteristic self-assurance, to bias the 
mind of England towards Genevan Presbyterianism rather than Anglican Catholicity. Calvin himself 
thrust a correspondence upon the Protector Somerset, upon the young King, and upon Archbishop 
Cranmer. 2 A letter of his still exists in the State Paper Office, which was written to the Duke of 
Somerset on October 22, 1548, and in which he urges the Protector to push the Reformation further 
than it had hitherto gone. Others to the same purpose may be found in Strype's Memorials of 
Cranmer [iii. 25]. Peter Martyr and Martin Bucer (neither of whom could understand the English 
language) were placed in the most important positions at Oxford and Cambridge by Somerset ; John 
a Lasco, a Polish refugee, was quartered upon Cranmer for six months, and afterwards established 
in a schismatic position in London ; and Poullain [Valerandus Pollanus] was, in a similar manner, 
established at Glastonbury. 3 These appointments shew the manner in which the Church of England 
was sagaciously leavened with foreign Protestantism by those who wished to reduce its principles and 
practices to their own low ritual and doctrinal level ; and they are but a few of the many indications 
which exist that the Puritanism by which the Church was so imperilled during the succeeding hundred 
and twenty years arose out of foreign influences thus brought to bear upon the young Clergy and the 
Laity of that generation. 

These influences soon began to affect the Book of Common Prayer, which had been, with so much 
forethought, learning, and pious deliberation, prepared by the Bishops and other Divines who composed 
the Committee to which reference has so often been made. It had been accepted with satisfaction by 
most of the Clergy and the Laity ; 4 and had even been taken into use by many at Easter, although not 
enjoined to be used until Whitsunday, so desirous were they of adopting the vernacular service. It 
was, probably, the quiet acceptance of the Prayer Book by the Clergy which raised hopes in the foreign 
party of moulding it to their own standard of Protestantism. It is certain that an agitation had been 



1 Bp. Jeremy Taylor's Works, vii. 292. 

2 Heylin's Reformation, i. 227, Eccl. Hist. Soc. 

3 The same hospitable but unwise charity towards religious 
refugees was shewn by James I. in the case of Antonio de 
Dominis, Archbishop of Spalatro, and with most unfortunate 
results. 

4 Even Bishop Gardiner's official reply to the Privy Council 
on the subject was favourable to the Prayer Book. "He had 
deliberately considered of all the Offices contained in the 
Common Prayer Book, and all the several branches of it : 
that though he could not have made it in that manner, had 



the matter been referred unto him, yet that he found such 
things therein as did very well satisfy his conscience ; and 
therefore, that he would not only execute it in his own person, 
but cause the same to be officiated by all those of his dioeese." 
[Heylin's Reformation, i. 209, Eccl. Hist. Soc] Somerset, 
writing to Cardinal Pole, June 4, 1549, and sending him a 
Prayer Book, says that there was "a common agreement of 
all the chief learned men in the Realm " in favour of the new 
"form and rite of service." [State Papers, Dom. Edit: VI. 
vol. vii.] Edward VI. 's reply to tho Devonshire rebels 
asserts the same thing. 



20 



an historical Introduction 



going on, among the latter, from the very time when the Book of 1549 had been first brought into use. 
A Lasco, Peter Martyr, and Martin Bucer appear to have been continually corresponding about the 
Prayer Book, and plotting for its alteration, although they knew it only through imperfect translations 
hastily provided by a Scotchman named Aless, living at Leipsic, and by Sir John Cheke. Hooper, 
also, Chaplain first to the Duke of Somerset, then to the King, and afterwards Bishop of Gloucester, 
carried on a bitter opposition to it, having returned from Zurich, where he had been living for some years, 
just at the time that it came into use. Writing to Bullinger on December 27, 1549, he says: "The 
public celebration of the Lord's Supper is very far from the order and institution of our Lord. 
Although it is administered in both kinds, yet in some places the Supper is celebrated three times a 
day. . . . They still retain their vestments 1 and the candles before the altars ; in the churches 
they always chant the hours and the hymns relating to the Lord's Supper, but in our own language. 
And that Popery may not be lost, the Mass priests, although they are compelled to discontinue the 
use of the Latin language, yet most carefully observe the same tone and manner of chanting to which 
they were heretofore accustomed in the Papacy." [Parker Soc. Orig. Lett. p. 72.] Preaching before 
Edward VI. in the following Lent, Hooper spoke of the Prayer Book as containing " tolerable things 
to be borne with for the weak's sake awhile," 2 and urged immediate revision. He also told the King 
and Council that it was " great shame for a noble King, Emperor, or Magistrate, contrary unto God's 
word to detain and keep from the devil or his minister any of their goods or treasure, as the candles, 
vestments, crosses, altars." He also urged the young King to do away with kneeling at the Holy 
Communion, " sitting were in my opinion best for many considerations." [Hooper's Works, i. 534, 536, 
554 ; Orig. Lett, p. 81.] Bucer was perhaps the most violent of all opponents of the Prayer Book, 
publishing a " Censure " of it in twenty-eight chapters just before his death in 1551, in which he 
condemns all ceremonies and customs derived from the ancient Services of the Church of England, 
from the Consecration of the Holy Eucharist to the ringing of church bells, of which, with the want 
of imagination and musical ear so common among his class of Reformers, he had a great abhorrence. 

Meanwhile the Prayer Book had been brought under discussion in Convocation towards the end 
of the year 1550. The question was sent down to the Lower House by the Bishops, but was postponed 
until the next session. What was done further at that time does not appear, though it is probable 
that the consideration of the Thirty-nine Articles absorbed the whole attention of Convocation for 
several sessions, and that the proposition for a revised Prayer Book was set aside, as far as the official 
assembly of the Church was concerned. The young King had now, however, been aroused by the 
meddlesome letters of Calvin, by Hooper's preaching, and perhaps by some of the Puritan courtiers, to 
entertain a strong personal desire for certain changes in Divine Service ; and not being able to prevail 
on the Bishops to accede to his wishes, he declared to Sir John Cheke — with true Tudor feeling, being 
then only a little over twelve years of age — that he should cause the Prayer Book to be altered on his 
own authority. [Strype's Cranmer, ii. 663, Eccl. Hist. Soc. ed.] 

No records remain to shew us in what manner or by whom this revision was ultimately made. 
It has been suggested by Dr. Cardwell [Tivo Liturgies of Edw. YI. xvii. n.] that the Convocation 
delegated its authority to a Commission appointed by the King, and that this Commission was the 
same with that which had set forth the Ordinal of 1550, consisting of " six Prelates, and six other men 
of this Realm, learned in God's law, by the King's Majesty to be appointed and assigned ;" but of 
which only the name of Bishop Heath of Worcester is recorded. [See Introd. to Ordin. Services.] 
Archdeacon Freeman considers it to be " all but certain that it was the Ordinal Commission which 
conducted the Revision of 1552," especially because the Ordinal was affixed to the Act of Parliament 
by which the revised Book was legalized. 3 There is no certain proof that the Prayer Book of 1552, 
commonly called the Second Book of Edward VI., ever received the sanction of Convocation ; yet it is 
highly improbable that Cranmer would have allowed it to get into Parliament without it. 4 Edward's 



1 So also on February 16, 1550, John Butler wrote to Thomas 
Blaurer that some blemishes in the Church of England, ' ' such, 
for instance, as the splendour of the vestments, have not yet 
been done away with." [Parker Soc. Orig. Lett. p. 635.] 

- This was Calvin's phrase, "In Anglicana Liturgia, 
qualem describitis, multas video fuisse tolerabiles ineptias." 
[Calvin, Epp. p. 98.] 

3 See also Hetlin's Reformation, i. 228, 229. 

4 It was sanctioned by Convocation ex post facto in the 
thirty-fifth of the forty-two Articles of 1553, which says : 
" The Book which of very late time was given to the Church 



of England by the King's authority and the Parliament, con- 
cerning the manner and form of praying and ministering the 
Sacrament in the Church of England, likewise also the book 
of Ordering Ministers of the Church set forth by the foresaid 
authority, are godly and in no point repugnant to the whole- 
some doctrine of the Gospel, but agreeable thereunto, further- 
ing and beautifying the same not a little : and therefore of 
all faithful ministers of the Church of England, and chiefly 
of the ministers of the Word, they ought to be received and 
allowed with all readiness of mind and thanksgiving, and to 
be commended to the people of God." 






to the draper I600&. 



2 I 



second Act of Uniformity [5 and 6 Edw. VI. ch. i.], with the revised Prayer Book attached, was passed 
on April 6, 1552, with a proviso that the book was to come into use on the Feast of All Saints 
following. Almost at the last moment, however, an attempt was made to carry the revision much 
further. Three editions of the book had been printed when, on September 27, 1552, an Order in 
Council 1 was passed forbidding any further issue of the book, ostensibly on the ground that many 
printer's errors had crept in. But the real reason is shewn by the Register of the Privy Council : for on 
the same day a letter was written to the Archbishop requesting him to correct the printer's errors, and 
directing him to call in several Divines for the purpose of perusing or revising the book once more, his 
attention being specially drawn to the rubric on kneeling at the Holy Communion. The letter itself 
is not preserved, but only the order directing the Secretary what to write : Cranmer's indignant reply 
is however among the State Papers [Dom. Ediv. VI. xv. 15], and throws so much light on the 
circumstances under which the revised Prayer Book was issued that it is here printed at length, the 
italics, however, not being in the original, and the spelling being modernized : — 

" After my right humble commendations unto your good Lordships. 

"Where I understand by your Lordships' letters that the King's majesty his pleasure is that the Book of 
Common Service should be diligently perused, 2 and therein the printer's errors to be amended. I shall travaile 
therein to the uttermost of my power — albeit I had need first to have had the book written which was past by 
Act of Parliament, and sealed with the great seal, which remaineth in the hands of Mr. Spilman, clerk of the 
Parliament, who is not in London, nor I cannot learn where he is. Nevertheless, I have gotten the copy which 
Mr. Spilman delivered to the printers to print by, which I think shall serve well enough. And where I under- 
stand further by your Lordships' letters that some be offended with kneeling at the time of the receiving of the 
sacrament, and would that I (calling to me the Bishop of London, and some other learned men as Mr. Peter 
Martyr or such like) should with them expend, and weigh the said prescription of kneeling, whether it be fit to 
remain as a commandment, or to be left out of the book. I shall accomplish the King's Majesty his command- 
ment herein : — albeit I trust that w r e with just balance weighed this at the making of the book, and not only tve, but 
a great many Bishops and others of the best learned within this realm appointed for that purpose. And now the 
book being read and approved by the whole State of the Realm, in the High Court of Parliament, with the 
King's majesty his royal assent — that this should be now altered again without Parliament — of what importance 
this matter is, I refer to your Lordships' wisdom to consider. I know your Lordships' wisdom to be such, that 
I trust ye will not be moved with these glorious and unquiet spirits 3 which can like nothing but that is after their 
own fancy ; and cease not to make trouble when things be most quiet and in good order. If such men should be 
heard — although the book tvere made every year anew, yet it should not lack faults in their opinion. 'But,' say 
they, ' it is not commanded in the Scripture to kneel, and whatsoever is not commanded in the Scripture is against 
the Scripture, and utterly unlawful and ungodly.' But this saying is the chief foundation of the Anabaptists and 
of divers other sects. This saying is a subversion of all order as well in religion as in common policy. If this 
saying be true, take away the whole Book of Service ; for what should men travell to set in order in the form of 
service, if no order can be got but that is already prescribed by Scripture 1 And because I will not trouble your 
Lordships with reciting of many Scriptures or proof in this matter, whosoever teacheth any such doctrine (if your 
Lordships will give me leave) i" will set my foot by his, to be tried by fire, that his doctrine is untrue ; and not 
only untrue, but also seditious and perilous to be heard of any subjects, as a thing breaking their bridle of 
obedience and losing from the bonds of all Princes' laws. 

" My good Lordships, I pray you to consider that there be two prayers which go before the receiving of the 
Sacrament, and two immediately follow — all which time the people praying and giving thanks do kneel. And 
what inconvenience there is that it may not be thus ordered, I know not. If the kneeling of the people should 
be discontinued for the time of the receiving of the Sacrament, so that at the receipt thereof they should rise up 
and stand or sit, and then immediately kneel down again — it should rather import a contemptuous than a reverent 
receiving of the Sacrament. 'But it is not expressly contained in the Scripture' (say they) 'that Christ ministered 
the sacrament to his apostles kneeling' Nor they find it not expressly in Scripture that he ministered it standing 
or sitting. But if we will follow the plain words of the Scripture we shotdd rather receive it lying down on the 
ground — as the custom of the world at that time almost everywhere, and as the Tartars and Turks use yet 
at this day, to eat their meat lying upon the ground. And the words of the Evangelist import the same, which 
be avaKeifiai and avairLirTw, which signify, properly, to lie down upon the floor or ground, and not to sit upon a 
form or stool. And the same speech use the Evangelists where they sh(ew) that Christ fed five thousand with 
five loaves, where it is plainly expressed that they sat down upon the ground and not upon stools. 

"I beseech your Lordships take in good part this my long babbling, which I tvrite as of myself only. The 
Bishop of London is not yet come, and your Lordships required answer with speed, and therefore am I constrained 



1 "A letter to Grafton the printer to stay in any wise from 
uttering any of the books of the new Service, and if he have 
distributed any of them amongst his company, that then he 
give strait commandment to every of them not to put any 
of them abroad until certain faults therein be corrected." 
[Privy Council lieg.] 

2 The word "perused" has a technical sense, the force of 
which is shewn by the Act which authorized the Book of 1552. 



in which it is said that the King had caused the former Book 
of 1549 to be "perused, explained, and made fully perfect." 
It thus meant more than the correction of clerical errors. 

3 This seems to refer to Bishop Hooper. In the order for 
his execution at Gloucester a similar expression is used, 
"forasmuch as the said Hooper is, as heretics be, a vain- 
glorious person, and delighteth in his tongue." [HoorER's 
Works, II. xxvii.]. 



( 



22 3n historical JfntroDuction 

to make somo answer to your Lordships afore his coining. And thus I pray God long to preserve your Lordships 
and to increase the same in all prosperity and godliness. 

"At Lambeth, this 7th of October, 1552, 

" Your Lordships to command, 

" T. Cantr." 

What course Cranmer eventually took is not known, but the ultimate result is shewn by an entry 
in the Privy Council Register, dated October 27, 1552, which orders " a letter to the Lord Chancellor 
to cause to be signed unto the Book of Common Prayer, lately set forth, a certain Declaration signed 
by the King's Majesty, and sent unto his Lordship, touching the kneeling at the receiving of the 
Communion." [Burnet's Reform, iii. 368, Pocock's Note 76.] The " Declaration " which has been 
commonly known as " the Black Rubric " was then inserted in some of the already printed copies on a 
fly-leaf, and the printing was again proceeded with. But this delay must have prevented the book 
from being circulated through the country for use at the time appointed, and as Edward died only 
eight months later, on July 6, 1553, it may be doubted whether the earlier Prayer Book, that of 1549, 
was ever superseded to any great extent except in London. The chief importance of the Book of 1552 
is derived from the circumstance that it was made the basis of those further revisions which resulted 
in the Prayer Book of 1661. 



THE REVISED PRAYER BOOK OF A.D. 1559. 

The Acts of Uniformity passed in the reign of Edward were legally repealed by 1 Mary, sess. ii. c. 2, 
which was passed in October 1553. By this Act the Services of the Church of England were restored 
The Prayer Book ^° ^ e condition in which they were in the last year of Henry VIII. A proclamation 
made unlawful by was also issued, enjoining that no person should use " any book or books concerning 
the common service and administration set forth in English to be used in the churches 
of this realm, in the time of King Edward the Vlth, commonly called the Communion Book, or Book 
of Common Service and Ordering of Ministers, otherwise called the Book set forth by the authority 
of Parliament, for Common Prayer and Administration of the Sacraments ; but shall, within fifteen 
days bring or deliver the said books to the Ordinary, where such books remain, at the said Ordinary's 
will and disposition to be burnt." This Act and Proclamation Avere preceded, apparently, by an Act of 
Convocation of the same tenor ; for the Upper House had been requested by the Lower (both being 
beyond doubt " packed " assemblies at the time) to suppress the " schismatical book called the Communion 
Book, and the Book of Ordering Ecclesiastical Ministers," Thus the work which had been done with 
so much care and deliberation was, for a time, set aside ; Divine Service was again said in Latin, and 
the customs of it reverted, to a great extent, to their mediaeval form. As, however, the monasteries 
were not revived, the devotional system of Queen Mary's reign must, in reality, have been considerably 
influenced in the direction of reformation. We have already seen that " the last year of the reign of 
Henry VIII." (which was the standard professedly adopted) was a period when much progress had been 
made towards establishing the devotional system afterwards embodied in the Book of Common Prayer ; 
and it seems likely that the services of the Church in the reign of Queen Mary were a modified form 
of, rather than an actual return to, the mediaeval system which existed before the sixteenth century. 

Queen Elizabeth succeeded to the throne on November 17, 1558, and for a month permitted no 
change to be made in the customs of Divine Service. 

On December 27th of that year, a Proclamation was issued condemning unfruitful disputes in 
matters of religion, and enjoining all men " not to give audience to any manner of doctrine or preach- 
ing other than to the Gospels and Epistles, commonly called the Gospel and Epistle of the day, and to 
the ten commandments, in the vulgar tongue, without exposition or addition of any manner, sense, or 
meaning to be applied or added ; or to use any other manner of publick prayer, rite, or ceremony in 
the Church, but that which is already used and by law received ; or the common Litany used at this 
present in her Majesty's own chapel ; a and the Lord's Prayer, and the Creed, in English, until con- 
sultation may be had by Parliament, by her Majesty and her three estates of this realm, 2 for the better 

1 The English Litany of Henry VIII. See State Papers, see next note, which shews that this intention, as regards 
Dom. Eliz. i. 68. Convocation, could not have been carried out. 

2 That is the Lords, the Commons, and the Clergy. But ' 



to tfre limpet TBooSt. 23 



conciliation and accord of such causes as at this present are moved in matters and ceremonies of 
religion." 

The first Act of Parliament in the reign of Queen Elizabeth restored to the Crown the supremacy 
over persons and in causes ecclesiastical, which had been taken away from it in the previous reign. But 
this does not seem to have been considered sufficient authority for dealing with the 
subject of Divine Service ; nor does it seem to have been possible, at first, to place it in g^^^.g reign 11 
the hands of Convocation. An irregular kind of Committee was therefore appointed at 
the suggestion of Sir Thomas Smith, the Queen's Secretary, who were to meet at his house in Canon 
Eow, Westminster, and who were " to draw in other men of learning and gravity, and apt men for that 
purpose and credit, to have their assents." This Committee consisted of the following persons : 1 — 

Matthew Parker, subsequently Abp. of Canterbury. 

Edmund Grindal, „ Bp. of London, Abp. of York, and Abp. of Canterbury. 

James Pilkington, ., Bp. of Durham. 

Richard Cox, „ Bp. of Ely. 

William May, appointed Abp. of York, but died before consecration. 

William Bill, subsequently Dean of Westminster. 

Sir Thomas Smith, „ Dean of Carlisle. 

David Whitehead, „ [Declined the Archbishopric of Canterbury] 

Edwin Sandys, „ Bp. of Worcester, and Abp. of York. 

Edmund Guest, „ Bp. of Rochester, and of Salisbury. 

The last two were summoned to attend upon the Committee after its first appointment. It has 
been supposed, from a vindication of the changes made which was sent by him to Cecil, 2 that Guest 
was the person chiefly concerned in the revision, and that he acted for Parker, who was absent through 
illness. Cox and May were on the Committee of 1542-49. 

While this Committee was engaged on its labours, an attempt was made to reconcile the extreme 
Romanist party by a Conference of Divines held before the Privy Council and others in Westminster 
Abbey ; but the attempt failed through the impracticable temper of the leading men on the Romanist 
side : and thus the way was made clear for a new Act of Uniformity on the basis of those passed in 
Edward's reign. 

The Queen and Cecil both appear to have desired that the original Prayer Book, that of 1549, 
should be adopted as far as possible ; but the second Book, that of 1552, was taken by the Committee 
of Divines, and with a few alterations of some importance, submitted to the Queen to be set before 
Parliament. 

[1] A Table of Proper Lessons for Sundays was prefixed. 

[2] The " accustomed place " or Chancel, instead of " in such place as the people may best hear," 
was awain appointed for the celebration of Divine Service. 

[3] The ancient " Ornaments of the Church and the Ministers which had been in use under the 
first Book of Edward, but had been reduced to a minimum by the second, were directed again to be 
taken into use. 

[4] The present form for administering the consecrated Elements to the Communicants was 
substituted for that ordered by the Book of 1552, which was the latter half only of that now used. 
As the first half of the words is the form that was used in the Book of 1549, the new form was thus 
a combination of the two. 

[5] The declaration respecting kneeling, which had been inserted on a fly-leaf at the end of the 
Communion Service in the Book of 1552, was now omitted altogether. 

Thus altered, the Book was laid before Parliament, which (without any discussion) annexed it 
to a new Act of Uniformity [1 Eliz. c. 2]. This Act was passed on April 28, 1559, and it enacted 
that the revised Prayer Book should be taken into use on St. John the Baptist's day following. It 



1 None of these were Bishops at this time. Parker, 
Grindal, Cox, and Sandys were consecrated in December 1559, 
Guest in March 1560, and Pilkington in March 1561. There is a 
letter of Sir T. Wilson's, written in 1559 [State Papers, Dom. 
Eliz. vii. 46], which states that the alterations were made 
"by the Convocation consisting of the same Bishops" who 
had returned after Queen Mary's death "and the rest of the 
Clergy." But the Convocation which sat from January 24th 



to May 8, 1559, was presided over by Bishop Bonner, with 
Nicholas Harpsfield, Dean of Canterbury, for Prolocutor. 
At the end of February 1559 they presented five Articles of 
the most Ultramontane character to the House of Lords, one 
of the Articles asserting Transubstantiation and another the 
Supremacy of the Pope : and such a Convocation would be too 
hostile to the Prayer Book to be intrusted with its revision. 
2 Strype's Ami i. 120; ii. 459. Cardwell's Con/, p. 48. 



2 4 



an historical 3IntroDuction 



was used, however, in the Queen's chapel on Sunday, May 12th, and at St. Paul's Cathedral on Wednes- 
day, May 15th. After the appointed day had passed, a Commission was issued [July 19, 1559] to 
Parker, Grindal, and others for carrying into execution the Acts for Uniformity of Common Prayer, and 
for restoring to the Crown its jurisdiction in Ecclesiastical matters. [State Papers, Bom. Eliz. v. 18.] A 
Royal Visitation was also held in the Province of York, under a Commission dated July 25th. [Ibid. iv. 
62.] It then appeared that the Prayer Book was so generally accepted by the Clergy, that out of 9400 
only 189 refused to adopt it; this number including those Bishops and others of the most extreme 
Romanist party who had been appointed in Queen Mary's reign on account of what in modern times 
would be called their Ultramontane principles. 

It is worth notice, however, that the Book of Common Prayer as thus revised in 1559 was quietly 
accepted by the great body of Romanist laity ; and also that the Pope himself saw so little to object to 
in it that he offered to give the book his full sanction if his authority were recognized by the Queen 
and kingdom. " As well those restrained," said Sir Edward Coke, " as generally all the papists in this 
kingdom, not any of them did refuse to come to our church, and yield their formal obedience to the 
laws established. And thus they all continued, not any one refusing to come to our churches, during 
the first ten years of her Majesty's government. And in the beginning of the eleventh year of her 
reign, Cornwallis, Bedingfield, and Silyarde, were the first recusants ; they absolutely refusing to come 
to our churches. And until they in that sort began, the name of recusant was never heard of amongst 
us." In the same Charge, Coke also states as follows : That the Pope [Pius IV.] " before the time of 
his excommunication against Queen Elizabeth denounced, sent his letter unto her Majesty, in which he 
did allow the Bible, and Book of Bivine Service, as it is now used among us, to be authentick, and not 
repugnant to truth. But that therein was contained enough necessary to salvation, though there was 
not in it so much as might conveniently be, and that he would also allow it unto us, without changing 
any part : so as her Majesty would acknowledge to receive it from the Pope, and by his allowance ; 
which her Majesty denying to do, she was then presently by the same Pope excommunicated. And 
this is the truth concerning Pope Pius Quartus as I have faith to God and men. I have oftentimes 
heard avowed by the late Queen her own words ; and I have conferred with some Lords that were of 
greatest reckoning in the State, who had seen and read the Letter, which the Pope sent to that effect ; 
as have been by me specified. And this upon my credit, as I am an honest man, is most true." x It 
may have been with the object of making the Pope acquainted with the real character of the Prayer 
Book that it was translated into Latin in the same year ; and it is, possibly, to the work of translation 
that a document in the State Paper Office [Bom. Eliz. vii. 46] refers which, on November 30, 1559, 
mentions the progress made by the Convocation in the Book of Common Prayer. 2 The Latin Version 
(differing in no small degree from the English) was set forth on April 6, 1560, under the authority of 
the Queen's Letters Patent. 

The only other change that was made in the Prayer Book during the reign of Elizabeth was in 
the Calendar. On January 22, 1561, the Queen issued a Commission to the Archbishop of Canter- 
bury, the Bishop of London, Dr. Bill, and Walter Haddon, directing them " to peruse the order of 
the said Lessons throughout the whole year, and to cause some new calendars to be imprinted, whereby 
such chapters or parcels of less edification may be removed, and other more profitable may supply 
their rooms." 3 This commission was issued by the authority given in the 13th clause of Elizabeth's 
Act of Uniformity, which is cited in its opening paragraph ; and in the end of it there is a significant 
direction, " that the alteration of any thing hereby ensuing be quietly done, without show of any 
innovation in the Church." In the Calendar revised by these Commissioners the names of most of those 
Saints were inserted which are to be found in that of our present Prayer Book. 

But although no further changes were made in the authorized devotional system of the Church 
during the remainder of the century, continual assaults were being made upon it by the Puritan party, 
extreme laxity was tolerated, and even sanctioned, by some of the Bishops (as, for example, at North- 
ampton, by Bishop Scambler of Peterborough), and the people were gradually being weaned from their 



1 The Lord Coke, Ids Speech and Charge, London, 1607. 
See also Camden, Ann. Eliz. p. 59, ed. 1615. Twtsden's 
Historical Vindication of the Church of England, p. 175. 
Validity of 'the Orders of the Church of England, by Humphrey 
Prideaux, D.D., 1688. Bramhall's Works, ii. 85, ed. 1845. 
Bp. Babington's Notes on the Pentateuch ; on Numbers vii. 
Courayer's Defence of the Dissertation on the Validity of 



English Ordinations, ii. 360, 378. Harrington's Pius IV. 
and the Booh of Common Prayer, 1856. 

2 Sir John Mason, however, writes to Cecil, on August 11, 
1559, that the Book of Common Service in Latin is ready to 
print : and also the little book of Private Prayers for children 
and servants. [State Papers, Dom. Eliz. vi. 11.] 

3 Parker Correspondence, p. 132. [State Papers, xyi. 7.] 



to tfre Praper lBoofe. 



25 



love for a Catholic ritual : while, in the meantime, a great number of the new generation were being 
trained, by continual controversy and by enforced habit, into a belief that preaching, either in the 
pulpit or under the disguise of extemporaneous prayer, was the one end and aim of Divine Service. 1 In 
1592 the Puritans had grown so rancorous that they presented a petition to the Privy Council in which 
the Church of England is plainly said to be derived from Antichrist; the press swarmed with 
scurrilous and untruthful pamphlets against the Church system ; and the more sober strength of this 
opposition may be measured very fairly by the statements and arguments of Hooker in his noble work, 
the Ecclesiastical Polity. 

§ Some slight Changes made in the Prayer Booh of 1559 by James I. 

On the accession of James I. [May 7, 1G03] the hopes of those who wished to get rid of the 
Prayer Book were strengthened by the knowledge that the King had been brought up by Presby- 
terians. A petition was presented to him, called the " Millenary Petition," from the number of signa- 
tures attached to it, in which it was represented that " more than a thousand " of his Majesty's subjects 
were " groaning as under a common burden of human rites and ceremonies," from which they prayed to 
be relieved by a reduction of the Prayer Book system to their own standard. The result of this petition 
was the " Hampton Court Conference," an assembly of orthodox and nonconforming Clergy, summoned 
by the King to meet in his presence at the Palace of Hampton Court, and discuss the grievances com- 
plained of. This Conference met on the 14th, 16th, and 18th of January, 1603-4, in 
the presence of the King and the Privy Council ; but the former was so disgusted with j^™™ James 1. 
the unreasonableness of the Puritan opponents of the Prayer Book, that he broke up 
the meeting abruptly on the third day, without committing the Church to any concessions in the 
direction they required. Under the same clause of the Act of Uniformity by which Queen Elizabeth 
had directed a revision of the Calendar, the King did, however, with the advice of a Commission of 
Bishops and Privy Councillors, cause a few changes to be made in the Prayer Book. 2 

[1] The words " or remission of sins " were added to the title of the Absolution. 

[2] The " Prayer for the Royal Family" was placed at the end of the Litany; and also some 
Occasional Thanksgivings. 

[3] Two slight verbal changes were made at the beginning of the Gospels for the Second Sunday 
after Easter and the Twentieth Sunday after Trinity. 

[4] An alteration was made in one of the Rubrics for Private Baptism. [See the Office.] 

[5] The title of the Confirmation Service was enlarged. 

[6] The latter part of the Catechism, respecting the Sacraments, was added. 

[7] Some slight changes were made in the Calendar. 

The book, as thus altered, was authorized by a Royal Proclamation dated March 5, 1604, and it 
was afterwards sanctioned by Convocation in the 80th of the Canons passed in the same year [a.d. 
1604], which ordered that "the churchwardens or questmen of every Church and Chapel shall, at the 
charge of the parish, provide the Book of Common Prayer, lately explained in some few points by his 
Majesty's authority, according to the laws and his Highness' prerogative in that behalf, and that with all 
convenient speed, but at the furthest within two months after the publishing of these our Constitutions." 

In the following year a petition was presented to the King from ministers in the Diocese of 
Lincoln, in which fifty " gross corruptions " in the Prayer Book were enumerated : and they demanded 
its total abolition as the only means by which the land could be rid of the idolatry and superstition 
which it enjoined. But although the Puritans continued to oppose the devotional system of the 
Church of England in this spirit during the whole of the reigns of James I. and Charles I., it was forty 
years before they succeeded in bringing about, and then for a few years only, that total abolition of 
the Prayer Book which they so ardently desired 



§ The Suppression of the Prayer Booh by the Puritans. 

The temporary overthrow of the Church of England was effected by the Long Parliament, 
which met on November 3, 1640, and lasted until April 20, 1653; and the successive steps by which 



1 These foreign fashions and principles were pertinaciously 
maintained by those who had fled the country in Queen 
Mary's days, and returned with what Parker called "Ger- 
manical natures" in Queen Elizabeth's. [Strype's Parker, i. 



156. See also Caedweli.'s Con/. 117-120, for a strong illus- 
tration of this in Convocation.] 

2 The Letters Patent rehearsing the authority and emvmeral 
ing the alterations aro printed in CaEDWBLL'S Conf. p. 217-225. 



26 



an historical 3introouction 



this was accomplished are clearly stated by the Speaker of the House of Commons in the address 
which he made to the King from the bar of the House of Lords on May 19, 1662. " In order to 
this work," he said, " Church ornaments were first taken away ; then the means whereby distinc- 
tion or inequality might be upheld amongst ecclesiastical governors ; then the forms of common 
prayer, which as members of the public body of Christ's Church were enjoined us, were decried as 
superstitious, and in lieu thereof nothing, or worse than nothing, introduced." [Journ. House of 
Lords, xi. 471.] 

The first movements towards this end were taken in December 1640, when " a petition 
was brought complaining of the Church discipline in having Archbishops, Bishops, etc., using 
the cross in Baptism, kneeling at the Communion, as unuseful in the Protestant Church " [Perfect 
Diurnal, p. 12] ; and when the House of Commons went to St. Margaret's Church as usual to 
receive the Holy Communion, they directed that the Communion Table should be brought down 
from the east end of the chancel and placed in the midst of them in the Presbyterian manner 
customary in Scotland. The House of Lords appointed a large Committee, consisting of ten 
Bishops and twenty lay peers, with power to add to their number, to consult respecting such 
alterations in the Prayer Book as would conciliate the Puritan ministers, who were persevering 
in their petitions for its abolition ; but although this Committee held many sittings between March 
1st and May 1641, their efforts at conciliation were soon found to be useless, a motion "to agree 
upon some alterations and new additions to be inserted in the Book of Common Prayer" being 
made and lost in September of the same year, and the opponents of the Church going steadily on 
with their measures for its destruction. 1 Shortly afterwards the House of Commons ordered that the 
Communion Table should everywhere be removed into the body of the church, that the rails should 
be taken away, and the raised east end of the chancel brought down to the same level as the rest 
of the church ; and this was soon followed by " ordinances " against " innovations," as all the 
distinctive customs of the Church of England were called, which led to the removal of fonts from 
the churches, and to the wholesale destruction of Prayer Books, surplices, copes, organs, and all other 
" monuments of superstition," as these were called by the prevailing party in Parliament. Soon 
also, on December 29, 1641, most of the Bishops were thrown into prison, and in a few months 
the Puritans boasted that 8000 Clergy had already been turned out of their parishes. [Pierce's New 
Discoverer, p. 140.] 

On July 1, 1643, the "Westminster Assembly of Divines" was convened by the Parliament, and 
after some negotiation with the General Assembly of the Scottish Kirk, it accepted from the latter 
the " Solemn League and Covenant," which was subscribed by the House of Commons in St. Margaret's 
Church on September 25th, and was afterwards sent to every parish in England and Wales to be used 
as a Test during the Reign of Terror which followed. This document, which was signed with the 
solemnities of an oath, pledged those who signed it to substitute Presbyterianism and the Scottish 
" Directory for Worship " for the Church of England and the Book of Common Prayer, in its first two 
Articles, which were as follows : — 

" I. That we shall sincerely, really, and constantly, through the grace of God, endeavour, in our several 
places and callings, the preservation of the reformed religion in the Church of Scotland, in doctrine, worship, 
discipline, and government, against our common enemies ; the reformation of religion in the kingdoms of England 
and Ireland, in doctrine, worship, discipline, and government, according to the Word of God, and the example 
of the best reformed Churches ; and shall endeavour to bring the Churches of God in the three kingdoms to the 
nearest conjunction and uniformity in religion, confession of faith, form of church government, directory for 
worship and catechizing ; that we and our posterity after us may as brethren live in faith and love, and the 
Lord may delight to dwell in the midst of us. 

" II. That we shall in like manner, without respect of persons, endeavour the extirpation of Popery, Prelacy 



1 Izaak Walton, in his Life of Bishoj) Sanderson, having 
spoken of the discontent respecting the Prayer Book which 
had been excited in England by the Scotch Covenanters, 
writes that "their party in Parliament made many exceptions 
against the Common Prayer and Ceremonies of the Church, 
and seemed restless for a Reformation : and although their 
desires seemed not reasonable to the King and the learned 
Dr. Laud, then Archbishop of Canterbury, yet to quiet their 
consciences and prevent future confusion, they did in the year 
1641, desire Dr. Sanderson to call two more of the Convoca- 
tion to advise with him, and that he would then draw up 
some such safe alterations as thought fit in the Service-Book, 



and abate some of the Ceremonies that were least material, 
for satisfying their consciences. And to this end they did 
meet together privately twice a week at the Dean of West- 
minster's house for the space of three months or more. But 
not long after that time, when Dr. Sanderson had made the 
Reformation for a view, the Church and State were both 
fallen into such a confusion that Dr. Sanderson's Model for 
Reformation became then useless." [Walton's Life of 
Sanderson, sign, e 3.] But this statement must be looked 
upon with some suspicion, for it appears as if Walton were 
erroneously attributing to Sanderson the work of the Lords' 
Committee. 



to tlje pragcr l5oofe. 



27 



(that is, Church government by Archbishops, Bishops, their Chancellors and Commissaries, Deans, Deans and 
Chapters, Archdeacons, and all other ecclesiastical officers depending on that hierarchy), superstition, heresy, 
schism, profaneness, and whatever shall be found to be contrary to sound doctrine and the power of godliness, 
lest we partake in other men's sins> and thereby be in danger to receive of their plagues, and that the Lord may 
be one, and His Name one, in the three kingdoms." 

This pledge was not carried out by Parliament for more than a year, the House of Lords proving 
for some time an obstacle in the way of the House of Commons, and there being some difficulty in agree- 
ing upon the form which the Directory was to take. At length, on January 3, 1645, the Directory passed 
through the two Houses of Parliament, and was issued under the title of "A Directory for the Public 
Worship of God throughout the three Kingdoms of England, Scotland, and Ireland. Together with 
an Ordinance of Parliament for the taking away of the Book of Common Prayer, and for establishing 
and observing of this present Directory throughout the Kingdom of England and Dominion of Wales." l 
This Ordinance repealed the Acts of Uniformity, and enacted that the Book of Common Prayer 
should be " abolished " and the Directory " established and observed in all the Churches within this 
kingdom." But as this was not so generally obeyed as was intended, another Ordinance " for the 
more effectual putting in execution of the Directory" was passed on August 23, 1645, which forbade 
the use of the Prayer Book in any " Church, Chapel, or public place of worship, or in any private 
place or family within the Kingdom of England," and required all copies of the book to be given up. 
This Ordinance also imposed some severe penalties, enacting that any person who used the Book 
of Common Prayer in public or private should, for the first offence, pay a fine of £5, for the second 
offence a fine of £10, and for the third offence "suffer one whole year's imprisonment without 
bail or mainprize." The refusal to adopt the rules of the Directory was visited with a fine of £2 for 
each offence, and those who did or said anything against it were to be punished with a fine of not 
less than £5, and not exceeding £50. These penalties, which are similar in character to those 
imposed by the Tudor Acts of Uniformity, were rigorously exacted, as is shewn by the Records 
of the period and by non-official histories. 2 For fifteen years the prayers of the Church of 
England could only be said in extreme privacy, and even then with danger of persecution to those 
who used them. 3 



1 The Directory was a book of Eubrics and Canons and not 
of prayers, the very few forms that are given being only 
given as examples of the kind of prayer to be used by the 
minister. In the place of the Burial Service of the Prayer 
Book appears the following direction: "When any person 
departeth this life let the dead body, upon the day of burial, 
be decently attended from the house to the place appointed 
for public burial, and there immediately interred without any 
ceremony." This is still the custom of the Scottish Presby- 
terian Kirk. 

2 Instances will be found in the Calendars of State Papers, 
Bishop Kennett's Register, and Walker's Sufferings of the 
Clergy. 

3 It was the custom of some of those few Clergy who were 
permitted to retain their benefices to use the Prayer Book as 
their " Directory, " introducing as much of its actual language 
as could be used with safety. This custom was vindicated 
by Bishop Sanderson in a letter to a friend in 1652, and 
entitled "Judgement concerning submission to Usurpers," 
in which he also explains that he only ceased to use the 
Prayer Book itself when he was deprived of it by a troop of 
soldiers who, "immediately after Morning Service ended," 
on a Sunday in November 1644, " seized upon the book and 
tore it all in pieces." [Walton's Life of Sanderson, 1678. 
Sanderson's Cases of Conscience, 1685, p. 157.] Bishop 
Jeremy Taylor published a "Collection of Offices" for the 
same purpose. The following narrative respecting Bishop 
Bull gives us a graphic picture of the course adopted by these 
good men : — 

"The iniquity of the times would not bear the constant 
and regular use of the Liturgy ; to supply, therefore, that mis- 
fortune, Mr. Bull formed all the devotions he offered up in 
public, while he continued minister of this place, out of the 
Book of Common Prayer, which did not fail to supply him 
with fit matter and proper words upon all those occasions 
that required him to apply to the throne of grace with the 
wants of his people. He had the example of one of the 
brightest lights of that age, the judicious Dr. Sanderson, to 
justify him in this practice : and his manner of performing 



the public service was with so much fervour and ardency of 
affection, and with so powerful an emphasis in every part, 
that they who were most prejudiced against the Liturgy did 
not scruple to commend Mr. Bull as a person that prayed 
by the Spirit, though at the same time they railed at the 
Common Prayer as a beggarly element, and as a carnal per- 
formance. 

"A particular instance of this happened to him while he 
was minister of St. George's, which, because it sheweth how 
valuable the Liturgy is in itself, and what unreasonable pre- 
judices are sometimes taken up against it, the reader will not, 
I believe, think it unworthy to be related. He was sent for 
to baptize the child of a Dissenter in his parish, upon which 
occasion he made use of the office of Baptism, as prescribed 
by the Church of England, which he had got entirely by 
heart ; and he went through it with so much readiness and 
freedom, and yet with so much gravity and devotion, and 
gave that life and spirit to all that he delivered, that the 
whole audience was extremely affected with his performance ; 
and notwithstanding that he used the sign of the cross, yet 
they were so ignorant of the offices of the Church that they 
did not thereby discover that it was the Common Prayer. 
But after that he had concluded that holy action, the father 
of the child returned him a great many thanks, intimating at 
the same time with how much greater edification they prayed, 
who entirely depended upon the Spirit of God for His assist- 
ance in their extempore effusions, than those did who tied 
themselves up to premeditated forms ; and that if he had not 
made the sign of the cross, that badge of Popery, as lie called 
it, nobody could have formed the least objection against his 
excellent prayers. Upon which Mr. Bull, hoping to recover 
him from his ill-grounded prejudices, shewed him the office of 
Baptism in the Liturgy, wherein was contained every prayer 
which he had offered up to God on that occasion ; which, 
with farther arguments that he then urged, so effectually 
wrought upon the good man and his whole family, that they 
always after that time frequented the parish church, and 
never more absented themselves from Mr. Bull's communion. 
[Nelson's Life of Bull, p. 31.] 



28 



an historical 3lntconuction 



THE REVISED PRAYER BOOK OF A.D. 1662. 



It was quaintly said by Jeremy Taylor, comparing the fate of the Book of Common Prayer to 
that of the roll sent by Jeremiah to Jehoiakim, " This excellent Book hath had the fate to be cut in 
pieces with a penknife and thrown into the fire, but it is not consumed " [Taylor's Coll. of Offices, 
Pref.], and his faith and foresight were rewarded by seeing its full and complete resuscitation. When 
the Republican form of government collapsed upon the death of Cromwell, the restoration of the ancient 
Constitution of the country involved the restoration of its ancient Church, and consequently its ancient 
system of devotion as represented by the English Offices that had been in use for nearly a century 
before the Revolution. When the time drew near for the return of Charles II. to the throne of his 
fathers, Prayer Books were brought from their hiding-places, printers began to prepare a fresh supply, 
and its offices began to be openly used, as in the case of the good and great Dr. Hammond, who was 
interred with the proper Burial Service on April 26, 1660. Before the end of 1660 the demand for 
Prayer Books had been so great, notwithstanding the number of old ones which had been preserved, 
that five several editions in folio, quarto, octavo, and a smaller size are known to have been printed. 1 

Charles II. landed in England on May 26, 1660, the Holy Communion having been celebrated 
on board the " Naseby " at a very early hour in the morning ; probably by Cosin, the King's 
Chaplain, whose influence was afterwards so great in the revision of the Prayer Book. As soon as the 
Court was settled at Whitehall, Divine Service was restored in the Chapel Royal. On July 8th, 
Evelyn records in his Diary [ii. 152] that " from henceforth was the Liturgy publicly used in our 
Churches." Patrick is known to have used it in his church on July 2nd ; and Cosin, who reassumed 
his position as Dean of Peterborough at the end of that month, immediately began to use it in his 
Cathedral. From Oxford, Lamplugh (subsequently Archbishop of York) writes on August 23, 1660, 
that the Common Prayer was then used everywhere but in three colleges, 2 shewing how general had 
been its restoration in the University Chapels, and perhaps also in the City Churches. By October 
1661, Dean Barwick had restored the Choral Service first at Durham, and then at St. Paul's. The 
feeling of the people is indicated by several petitions which were sent to the King, praying that their 
ministers might be compelled to use the Prayer Book in Divine Service, the Mayor and Jurats of 
Faversham (for example) complaining that their Vicar, by refusing to give them the Common Prayer, 
is " thus denying them their mother's milk." 3 The nonconforming ministers at first allowed that 
they could use the greatest part of the Prayer Book ; yet when requested by the King to do so, 
with the concession that they should omit such portions as offended their consciences, they declined ; * 
but on the part of the Laity in general the desire for its restoration seems to have been much greater 
than could be supposed, considering how many had never (as adults) even heard a word of it used in 
church ; and probably had never even seen a Prayer Book. 

Before the King had left the Hague, a deputation of Presbyterian ministers, including Reynolds, 
Calamy, Case, and Manton, had gone over to him to use their influence in persuading him that the use 
of the Prayer Book having been so long discontinued, it would be most agreeable to the English people 
if it were not restored ; and especially to dissuade him from using it and the surplice, in the Chapel 
Royal. The subsequent conduct of the House of Commons 5 shewed that this was a very daring 
misrepresentation of the state of the public mind on the subject; but the King appears to have been 
aware that it was so, for he declined, with much warmth, to agree to the impertinent and unconstitu- 
tional request, telling them in the end of his reply, that " though he was bound for the present to 



1 The writer has examined eight copies of 1660 and one of 
1661 in the Library of the British Museum, and also one of a 
very rare edition, similar to a copy which formerly belonged 
to Mr. Maskell [B. M. 3407, e], which was discovered at the 
bottom of the Parish Chest of Grasmere in the year 1878. 
The Museum Library possesses copies of all the sizes men- 
tioned above. 

Among the State Papers there is a record that John 
Williams and Francis Eglesfield printed an edition against 
the King's return, and what copies remained in their ware- 
house were seized by agents of Bill the King's printer on 
November 7, 1660. There is extant also a royal mandate to 
Bill, dated July 25, 1661, commanding him to restore to B. 
Royston, of Oxford, a quantity of Prayer Books which he had 



seized by mistake, supposing them to be falsely printed. 
[State Papers, Dom. Charles II. xxxix. 87 ; xlvii. 67.] 

2 State Papers, Dom. Charles II. xi. 27. 

3 Ibid, xxxii. 97, 109 ; 1. 22. 

4 Kennett's Register, p. 629. 

6 The House of Lords proposed to insert a proviso in the 
Act of Uniformity making the use of the Surplice and Sign of 
the Cross optional as "things indifferent," but the House of 
Commons emphatically refused, on May 7, 1662, to accept 
this proviso, defending the use of it, and declaring that it 
was "better to impose no ceremonies than to dispense with 
any," and that it was very incongruous while settling 
uniformity to establish schism. " [House of Lords' Journ. xi. 
446.] 



to the Praper I600&. 



29 



tolerate much disorder and indecency in the exercise of God's worship, he would never in the least 
degree, by his own practice, discountenance the good old order of the Church in which he had been 
bred." x As we have already seen, the Prayer Book was restored to use in the Chapel Royal 
immediately after the King's return. 

On July 6, 1660, five weeks afterwards, there was a debate in Parliament respecting the 
settlement of religion. Some suggested that the restoration of the " old religion " was the only 
settlement required ; but in the end it was agreed to pray the King that he would call an assembly of 
Divines for the purpose of considering the subject. The King, however, issued a " Declaration " on 
October 25, 1660, in which he refers to his letter from Breda, promising toleration to all opinions, 
and to the visit of the Presbyterian preachers ; and complains of the intolerant spirit which is shewn 
towards himself by the Presbyterians in wishing to deprive him of the services in the Chapel Royal, 
and in much misrepresenting his words, acts, and motives. He states that it had been his intention to 
call a Synod at once to consider the affairs of the Church, but that personal feeling is so strong as to' 
make such a step unwise for the present. Throughout this Declaration the King assumes that the 
Church is restored in its integrity ; but promises that he will call an assembly of " learned Divines, 
of both persuasions," to review the " Liturgy of the Church of England, contained in the Book of 
Common Prayer, and by law established ; " again exhorting those who cannot conscientiously use the 
whole of it, to use such portions as they do not object to. 2 

It was in fulfilment of this promise that a Royal Commission was addressed on March 25, 1661, 
to the following Divines, who constituted what is known as the " Savoy Conference," from its place of 
meeting, in the Master's lodgings at the Savoy Palace or Hospital in the Strand, the Master at that 
time being the Bishop of London : — 



On the Church sidt 

Accepted Frewen, Archbishop of York. 

Gilbert Sheldon, Bishop of London, afterwards 
Archbishop of Canterbury. 

John Cosin, Bishop of Durham. 

John Warner, Bishop of Rochester. 

Henry King, Bishop of Chichester. 

Humphry Henchman, Bishop of Salisbury, after- 
wards of London. 

George Morley, Bishop of Worcester, afterwards 
of Winchester. 

Robert Sanderson, Bishop of Lincoln. 

Benjamin Laney, Bishop of Peterborough, after- 
wards of Lincoln and Ely. 

Brian Walton, Bishop of Chester. 

Richard Sterne, Bishop of Carlisle, afterwards 
Archbishop of York. 

John Gauden, Bishop of Exeter, afterwards of 
Worcester. 



On the Presbyterian side. 

Edward Reynolds, Bishop of Norwich. 

Anthony Tuckney, D.D., Master of St. John's, 
Cambridge. 

John Conant, D.D., Reg. Prof. Div., Oxford. 

William Spurstow, D.D. 

John Wallis, D.D., Sav. Prof. Geom., Oxford 

Thomas Manton, D.D. [offered Deanery of Ro- 
chester.] 

Edmund Calamy [offered Bishopric of Lichfield]. 

Richard Baxter [offered Bishopric of Hereford]. 
Arthur Jackson. 

Thomas Case. 
Samuel Clarke. 

Matthew Newcomen. 



Coadjutors. 



John Earle, Dean of Westminster, afterwards 
Bishop of Worcester and Salisbury. 

Peter Heylin, D.D., Subdean of Westminster. 

John Hacket, D.D., afterwards Bishop of Lichfield. 

John Barwick, D.D., afterwards Dean of St. Paul's. 

Peter Gunning, D.D., afterwards Bishop of Chi- 
chester and Ely. 

John Pearson, D.D., 3 afterwards Bishop of Chester. 



Thomas Horton, D.D. 

Thomas Jacomb, D.D. 
William Bate. 
John Rawlinson. 
William Cooper. 

John Lightfoot, D.D. 



1 Clarendon, History of the Great Rebellion, iii. 990. 

2 Caedwell's Conf. p. 286. 

3 "And was after by Synod commissioned to review the 



Common Prayer Book : 
Lib.]. 



[Fothergill's MS,- York Minster 



an foiatorical 31ntrot)ucticn 



Thomas Pierce, D.D. 

Anthony Sparrow, D.D., afterwards 

Exeter and Norwich. 
Herbert Thorndike, D.D. 



John (Mings, D.D. 
Bishop of Benjamin Woodbridge, D.D. 

William Drake. 



As this Conference was the last official attempt to reconcile what was afterwards called the " Low 
Church party" and Dissenters to the cordial use of the Catholic offices of the Church, it will be 
desirable to give a short account of its proceedings. The Letters Patent authorized the Commissioners 
" to advise upon and review the said Book of Common Prayer, comparing the same with the most 
ancient liturgies which have been used in the Church in the primitive and purest times ; and to that 
end to assemble and meet together from time to time, and at such times within the space of four 
calendar months now next ensuing, in the Master's lodgings in the Savoy in the Strand, in the county 
"of Middlesex, or in such other place or places as to you shall be thought fit and convenient ; to take 
into your serious and grave considerations the several directions, rules, and forms of prayer, and things in 
the said Book of Common Prayer contained, and to advise and consult upon and about the same, and the 
several objections and exceptions which shall now be raised against the same. And if occasion be, to 
make such reasonable and necessary alterations, corrections, and amendments therein, as by and between 
you the said Archbishop, Bishops, Doctors, and persons hereby required and authorized to meet and 
advise as aforesaid, shall be agreed upon to be needful or expedient for the giving satisfaction unto 
tender consciences, and the restoring and continuance of peace and unity in the Churches under our 
protection and government ; but avoiding, as much as may be, all unnecessary alterations of the forms 
and liturgy wherewith the people are already acquainted, and have so long received in the Church of 
England." 1 

This Commission met at the Savoy in the Strand on April 15th, and its sittings ended on July 24, 
1661 : the Session of Parliament and Convocation commencing on May 8th of the same year. "The 
points debated," writes Izaak Walton, " were, I think, many ; some affirmed to be truth and reason, 
some denied to be either ; and these debates being then in words, proved to be so loose and perplexed 
as satisfied neither party. For some time that which had been affirmed was immediately forgot or 
denied, and so no satisfaction given to either party. But that the Debate might become more useful, 
it was therefore resolved that the day following the desires and reasons of the Nonconformists should 
be given in writing, and they in writing receive answers from the conforming party." [Walton's Life 
of Sanderson, sign. 1.] The " several objections and exceptions " raised against the Prayer Book were 
thus presented to the Bishops in writing, and they are all on record in two or three contemporary 
reports of the Conference, of which one is referred to in the footnote, being also printed at length in 
Cakdwell's Conferences on the Book of Common Prayer. Some of these " exceptions " were of 
importance, one requiring that the whole of the responsive system of the Prayer Book should be abolished, 
even the Litany being to be made into one long prayer, and nothing said in Divine Service by any one 
except the Minister, unless it were Amen. Another required the abolition of Lent and Saints' Days. 
But most of the exceptions were of a frivolous kind, and the remarks which accompanied them were 
singularly bitter and uncharitable, as well as diffuse and unbusiness-like. It seems almost incredible 
that grave Divines should make a great point of " The Epistle is written in " being an untrue 
statement of the case when a portion of a prophecy was read and technically called an "Epistle;" or 
that they should still look upon it as a serious grievance when the alteration conceded went no further 
than " For the Epistle :" or again, that they should spend their time in writing a long complaint about 
the possibility of their taking cold by saying the Burial Service at the grave. Yet sheets after sheets 
of their papers were filled with objections of this kind, and with long bitter criticisms of the principles 
of the Prayer Book. The Bishops replied to them in the tone in which Sanderson's Preface to the 
Prayer Book is written, but they seem to have keenly felt what Sanderson himself expressed — mild 
and gentle as he was — when he long afterwards said of his chief opponent at the Savoy, " that he 
had never met with a man of more pertinacious confidence, and less abilities, in all his conversation." 2 



1 Cardwell's Conf. 257-368. "Grand Debate between 
the most Reverend the Bishops and the Presbyterian Divines. 
. . . The most perfect copy." 1661. See also Heywood's 
Documents relating to the Settlement of the Church of England 
by the Act of Uniformity of 1662, published in 1862. 

2 Walton writes, Bishop Pearson "told me very lately that 
one of the Dissenters (which I could, but forbear to, name) 



appeared to Dr. Sanderson to be so bold, so troublesome, and 
so illogical in the dispute as forced patient Dr. Sanderson, 
who was then Bishop of Lincoln and a Moderator with other 
Bishops, to say with an unusual earnestness, that he had 
never met with a man of more pertinacious confidence, and 
less abilities, in all his conversation." [Walton's Life of 
Sanderson, sign. 13.] 



to tfre Prapet "Book. 3 i 



Perhaps too they were reminded of Lord Bacon's saying respecting his friends, the Nonconformists of 
an earlier day, that they lacked two principal things, the one learning, and the other love. 

The Conference was limited by the Letters Patent to four months' duration, but when that time 
had drawn to an end little had been done towards a reconciliation of the objectors to the use of the 
Prayer Book. Baxter had composed a substitute for it, occupying, as he states in his Life and Times, 
" a fortnight's time " in its composition ; but even his friends would not accept it as such, and probably 
Baxter's Prayer Book never won its way into any congregation of Dissenters in his lifetime or after- 
wards. In Queen Elizabeth's time Lord Burleigh had challenged the Dissenters to bring him a 
Prayer Book made to fit in with their own principles ; but when this had been done by one party of 
Dissenters, another party of them offered six hundred objections to it, which were more than they 
offered to the old Prayer Book. The same spirit appears to have been shewn at the Savoy Conference; 
and the principle of unity was so entirely confined to unity in opposition, that it was impossible for 
any solid reconciliation of the Dissenters to the Church to have been made by any concessions that 
could have been offered. After all the " exceptions " had been considered and replied to by the 
Bishops' side (replies again replied to by the untiring controversial pens of the opposite party), the 
result of the Commission was exhibited in the following list of changes to which the Bishops were 
willinsf to assent : — 



"S 



The Concessions offered by the Bishops at the Savoy Conference. 

§ 1. We are willing that all the epistles and gospels be used according to the last translation. 

§ 2. That when any thing is read for an epistle which is not in the epistles, the superscription 
shall be " For the epistle." 

§ 3. That the Psalms be collated with the former translation, mentioned in rubr., and printed 
according to it. 

§ 4. That the words " this day," both in the collects and prefaces, be used only upon the day 
itself; and for the following days it be said, "as about this time." 

§ 5. That a longer time be required for signification of the names of the communicants ; and the 
words of the rubric be changed into these, " at least some time the day before." 

§ 6. That the power of keeping scandalous sinners from the communion may be expressed in the 
rubr. according to the xxvith and xxviith canons ; so the minister be obliged to give an account of the 
same immediately after to the ordinary. 

§ 7. That the whole preface be prefixed to the commandments. 

§ 8. That the second exhortation be read some Sunday or Holy Day before the celebration of 
the communion, at the discretion of the minister. 

§ 9. That the general confession at the communion be pronounced by one of the ministers, the 
people saying after him, all kneeling humbly upon their knees. 

§ 10. That the manner of consecrating the elements be made more explicit and express, and to 
that purpose these words be put into the rubr., " Then shall he put his hand upon the bread and 
break it," " then shall he put his hand unto the cup." 

§ 11. That if the font be so placed as the congregation cannot hear, it may be referred to the 
ordinary to place it more conveniently. 

§ 12. That these words, "yes, they do perform these," etc., may be altered thus: "Because they 
promise them both by their sureties," etc. 

§ 13. That the words of the last rubr. before the Catechism may be thus altered, "that children 
being baptized have all things necessary for their salvation, and dying before they commit any actual 
sins, be undoubtedly saved, though they be not confirmed." 

§ 14. That to the rubr. after confirmation these words may be added, "or be ready and desirous 
to be confirmed." 

§ 15. That these words, " with my body I thee worship," may be altered thus, " with my body I 
thee honour." 

§ 16. That these words, "till death us depart," be thus altered, "till death us do part." 

§ 17. That the words " sure and certain " may be left out. 

The Conference being ended, and with so little practical result, the work of Revision was com- 
mitted to the Convocations of the two Provinces of Canterbury and York. On June 10, 1CG1, a Licence 
from the Crown had been issued to the Archbishop of Canterbury [Juxon], empowering the Convoca- 



an historical 31ntroDuction 



tion of his Province to "debate and agree upon such points as were committed to their charge." 1 
Another was issued to the Archbishop of York [Frewen], of a similar tenor, on July 10th [or 23rd]. 
But little was likely to be done while the Savoy Conference was sitting, beyond preparation for future 
action. A fresh Licence was issued on October 10th, by which the Convocation of Canterbury was 
definitely directed to review the Book of Common Prayer and the Ordinal, 2 under the authority of the 
Commission sent to them on the 10th of June: 3 and on November 22nd a similar letter was sent to 
the Archbishop of York. This letter enjoined the Convocations to review the Prayer Book, and then 
to present it to " us for our further consideration, allowance, or confirmation." 

It is probable that much consideration had been given to the subject during the five months that 
elapsed between the issue of the first Licence and that of the second, as a Form for the 29th of May 
had been agreed upon, and also the Office for Adult Baptism. When, however, the Convocation of 
Canterbury met on November 21, 1661, "the King's letters were read," and the revision of the Prayer 
Book was immediately entered upon with vigour and decision. 5 The Upper House appointed a Com- 
mittee, consisting of the following 



Matthew Wren, Bishop of Ely. 

Robert Skinner, „ Oxford. 

John Warner, „ Rochester. 

Humphry Henchman, „ Salisbury. 

George Morley, „ Worcester. 

Robert Sanderson, „ Lincoln. 

William Nicholson, „ Gloucester. 

John Cosin, „ Durham. 



The last named had been invited (with tne Archbishop of York, and the Bishops of Carlisle and 
Chester) to be present and assist at the previous session of the Southern Convocation ; and was now 
appointed on the Committee as the most learned ritualist among the Bishops. Wren, Warner, and 
Skinner had been Bishops in the Convocation of 1640. 6 

It was necessary that the co-operation of the York Lower House of Convocation should be secured : 
the Archbishop and three Bishops of that Province, the Bishops of Durham, Carlisle, and Chester, 
therefore wrote to Dr. Neile, the Prolocutor of York Convocation, saying that they sat in consultation 
with the Bishops of the Province of Canterbury, and adding that as the time was very short for the 
work in hand, it would much facilitate its progress if some Clergy were appointed to act in the 
Southern Convocation as Proxies for the Northern. Eight such proxies were appointed, three of whom 
were members of the Lower House of Canterbury Province, the Prolocutor and the Deans of St. Paul's 
and Westminster, and five of the Lower House of York. 7 

The Committee of Bishops met at Ely House ; and Sancroft, at this time Rector of Houghton-le- 
Spring, Prebendary of Durham, and Chaplain to Cosin, acted as their Secretary. Bishop Cosin had 
prepared a folio Prayer Book of 1619, in which he had written down in the margin such alterations as 
he considered desirable : and this volume, which is preserved in the Cosin Library, Durham [D. III. 5], 
has been thoroughly examined for the present work, all the alterations so made being either referred 
to or printed in the Notes. 8 This volume was evidently used as the basis of their work by the Bishops, 
although (as will be seen) they did not adopt all the changes proposed by Cosin, and introduced others 
which are not found in his Prayer Book. They were thus enabled to proceed rapidly with the work 
of revision, and on November 23rd sent a portion of their labours down to the Lower House, which 
returned it on the 27th. The whole Prayer Book was completed by December 20, 1661, and a form 



1 State Papers, Dom. Charles II. xliii. October 10. 

2 Kennett's Register, p. 503. 

3 State Papers, Dom. Charles II. xliii. October 10. 

4 Kennett's Register, p. 564. 

6 The Bishops returned to their seats in the House of Lords 
on November 20th, and from that time the junior Bishop said 
prayers daily as formerly. The Presbyterian minister had 
been ' ' excused from attendance " on the House of Commons 
on October .7, 1660. 

6 Archbishop Juxon, Bishops Duppa, Piers, and Roberts, 
had also been Bishops in 1640. Four other Bishops in 
the Upper House of 1661, Sheldon, Floyd, Griffith, and 
Ironside, had been in the Lower House in 1640, and 



so had about twenty members of the Lower House of 
1661. 

7 Kennett's Register, pp. 563-56 

8 A fair copy of this volume, written by Sancroft in a 
Prayer Book of 1634, is preserved in the Bodleian Library 
[Arch. Bodl. D. 28], and has been collated with the original 
for the present work. Cosin had also written three sets of 
Notes on the Prayer Book ; and had prepared a fourth, 
suggesting amendments which he considered to be necessary, 
several years before. These are collected in the fifth volume 
of his Works, published in the Library of Anglo-Catholic 
Theology. Some MS. Notes on the Prayer Book, Harl. MS. 
7311, are also said to be his. [See p. 36, note.] 



to tbe Praper TBoofe. 



of Subscription was then agreed upon, of which a copy in Bishop Cosin's handwriting is inserted in his 
Durham Book, and which is also to be found, with all the names attached, in the Manuscript volume 
originally annexed to the Act of Uniformity. 

Meanwhile Parliament was busily engaged in elaborating a new "Act for the Uniformity of 
Publick Prayers and Administration of Sacraments and other Rites and Ceremonies : and for 
establishing the Form of Making, Ordaining, and Consecrating Bishops, Priests, and Deacons in the 
Church of England " [14 Car. II. c. 4], to which it was necessary to annex a Prayer Book, as in the case 
of preceding Acts of Uniformity, as the Book to which the Act referred and which was incorporated 
with it. There is thus not only an Ecclesiastical but a Parliamentary history of the Prayer Book, 
extending from June 25, 1661, to May 19, 1662 ; and it is very worthy of remark that the desire for 
the statutory restoration of the Church system of Divine Service was so great as to cause considerable 
impatience on the part of the Commons at the delay which occurred through the Savoy Conference 
and through the careful deliberation with which Convocation carried on the work of revision. This 
Parliamentary history of the Prayer Book is, however, of so much interest and importance that the 
details of it, as they appear on the Journals of the two Houses, must be referred to at some length. 

On June 25, 1661, the House of Commons ordered, "That a Committee be appointed to view the 
several laws for confirming the Liturgy of the Church of England ; and to make search, whether the 
original book of the Liturgy, annexed to the Act passed in the fifth and sixth years of the reign of 
King Edward the Sixth, be yet extant ; and to bring in a compendious Bill to supply any defect in 
the former laws ; and to provide for an effectual conformity to the Liturgy of the Church, for the time 
to come." The Bill was brought in on June 29th, and read a second time on July 3rd, a Prayer Book 
of 1604 being temporarily annexed to it. When the Bill was committed on the latter day an instruction 
was given to the Committee, a very large one, that " if the original Book of Common Prayer cannot be 
found, then to report the said printed book, and their opinion touching the same ; and to send for 
persons, papers, and records." The search for the original Prayer Book proved fruitless, and when the 
Bill was read a third time on July 9th, " a Book of Common Prayer, intituled ' The Book of Common 
Prayer, and Administration of the Sacraments, and other rites and ceremonies of the Church of 
England,' which was imprinted at London in the year 1604, was, at the clerk's table, annexed to the 
said Bill, part of the two prayers, inserted therein before the reading psalms being first taken out, and 
the other part thereof obliterated." On the following day the Bill with the Book annexed was sent up 
to the House of Lords, and was not again sent back to the House of Commons until April 10, 1662, 
the delay being caused by the proceedings of the Savoy Conference and of the Convocation. 

The Bill was read a first time in the House of Lords as long afterwards as January 14, 1662 ; and on 
the 17th it was read a second time and committed. A message was brought from the House of Commons 
on the 28th urging the Lords to expedition, but on February 13, 1662, the Earl of Dorset reported, " That 
the Committee for the Bill for Uniformity of Worship have met oftentimes, and expected a book of 
Uniformity to be brought in ; but, that not being done, their Lordships have made no progress therein ; 
therefore the Committee desires to know the pleasure of the House, whether they shall proceed upon 
the Book brought from the House of Commons, or stay until the other Book be brought in. Upon 
this, the Bishop of London signified to the House, ' That the Book will very shortly be brought in.' " 

In the Letters Patent, under the authority of which the Convocations were acting, the latter were 
directed, when they had revised the Prayer Book, to present it to the King " for our further considera- 
tion, allowance, or confirmation." The revision had been completed on December 20, 1661, and the 
direction given in the Letters Patent was complied with by sending to the King the fairly written 
Manuscript copy of the new Prayer Book as it had been subscribed by the two Houses of Convocation 
on that day. It was not to be expected, however, that the King and his Council should collate every 
page of this volume with the Prayer Book formerly in use, and therefore a folio black-letter Prayer 
Book of 1636 was also sent, in which the changes were carefully entered by Sancroft. 1 Two tables had 
also been made, on a separate paper, the one of " Alterations " and the other of " Additions," in which the 
" Old " text and the " New " text were put in parallel columns : at the end of the first table this note 
being added, " These are all y e materiall Alterations, y e rest are onely verball or y e changcing of some 
Kubricks for ye better performing of y e Service or y c new moulding some of y c Collects." A Privy 
Council was then summoned, at which four Bishops were ordered to be present. This met on 

1 A photozincographed facsimile of this volume was "pub- I the Lord Commissioners of Her Majesty's Treasury." in tho 
lished for the Royal Commission on Ritual, by authority of | year 1S7L ,s " P- 3S. 

C 



34 3n historical 3fntronuction 

February 24, 1GG2, the Bishops of London, Durham, Salisbury, "Worcester, and Chester being 
present : " at which time the Book of Common Prayer, with the Amendments and Additions, as it was 
prepared by the Lords Bishops, was read and approved, and ordered to be transmitted to the House of 
Peers, with this following recommendation, signed by His Majesty:" — 

" Charles R. 

"His majesty having, according to his Declaration of the 25th of October, 1660, granted his commission 
under the great seal, to several bishops and other divines, to review the Book of Common Prayer, and to prepare 
such alterations and additions as they thought fit to ofi'er : afterwards the convocations of the clergy of both the 
provinces of Canterbury and York were by his majesty called and assembled, and are now sitting. And his 
Majesty hath been pleased to authorize and require the presidents of the said convocations, and other the bishops 
and clergy of the same, to review the said Book of Common Prayer, and the book of the form and manner of 
making and consecrating of bishops, priests, and deacons ; and that, after mature consideration, they should make 
such additions or alterations in the said books respectively as to them should seem meet and convenient ; and 
should exhibit and present the same to his majesty in writing, for his majesty's further consideration, allowance, 
or confirmation. Since which time, upon full and mature deliberation, they the said presidents, bishops, and 
clergy of both provinces, have accordingly reviewed the said books, and have made, exhibited, and presented to 
his majesty in writing, some alterations, which they think fit to be inserted in the same, and some additional 
prayers to the said Book of Common Prayer, to be used upon proper and emergent occasions. 

"All which his majesty having duly considered, doth, with the advice of his council, fully approve and allow 
the same ; and doth recommend it to the House of Peers, that the said Book of Common Prayer, and of the form 
of ordination and consecration of bishops, priests, and deacons, with those alterations and additions, be the book 
which, in and by the intended Act of Uniformity, shall be appointed to be used, by all that officiate in all 
cathedral and collegiate churches and chapels, and in all chapels of colleges and halls in both the universities, and 
the colleges of Eton and "Winchester, and in all parish churches and chapels within the kingdom of England, 
Dominion of Wales, and town of Berwick-upon-Tweed, and by all that make or consecrate bishops, priests, or 
deacons, in any of the said places, under such sanctions and penalties as the parliament shall think fit. 

" Given at our court, at Whitehall, the 24th day of February, 1661 " [New Style 1662]. 

The Journals add, "The book mentioned in his majesty's message was brought into this House; 
which is ordered to be referred to the committee for the Act of Uniformity." Lord Clarendon mentions 
that the Revised Book, that is, the MS. which the members of Convocation had subscribed, was 
"confirmed by his Majesty under the Great Seal of England;" and as, being Chancellor at the time, 
the Seal would have been affixed by his direction, it seems impossible that he should have been 
mistaken, though no trace of the Great Seal is now to be found in connection with the volume. 

A few days afterwards, on March 3, 1662, a conciliatory explanation of the delay was given by the 
King himself to the House of Commons, as is shewn by the following entry in its Journals : — 

" [The king having commanded the Commons to attend him in the bancpieting-house, Whitehall, on Saturday, 
1st March, they did so ; and the speaker read his majesty's speech to the house, on the following Monday. In 
the course of it his majesty said : — ] 

" ' Gentlemen, I hear you are very zealous for the church, and very solicitous, and even jealous, that there is 
not expedition enough used in that affair. I thank you for it, since, I presume, it proceeds from a good root of 
piety and devotion : but I must tell you I have the worst luck in the world, if, after all the reproaches of being a 
papist, whilst I was abroad, I am suspected of being a presbyterian now I am come home. I know you will not 
take it unkindly, if I tell you, that I am as zealous for the church of England, as any of you can be ; and am 
enough acquainted with the enemies of it, on all sides ; that I am as much in love with the Book of Common 
Prayer, as you can wish, and have prejudice enough to those that do not love it ; who, I hope, in time will be 
better informed, and change their minds : and you may be confident, I do as much desire to see a uniformity 
settled, as any amongst you : I pray, trust me, in that affair ; I promise you to hasten the despatch of it, with all 
convenient speed ; you may rely upon me in it. 

" ' I have transmitted the Book of Common Prayer, with those alterations and additions which have been pre- 
sented to me by the Convocation, to the House of Peers with my approbation, that the Act of Uniformity may 
relate to it : so that I presume it will be shortly despatched there ; and when we have done all we can, the well 
settling that affair will require great prudence and discretion, and the absence of all passion and precipitation.' " 

Parliament now proceeded to the completion of the Act of Uniformity without any further delay. 
The Lords' Committee reported to the House on March 13, 1662, and on that and the following two 
days the " alterations and additions " were read j 1 " which being ended, the Lord Chancellor, in the 
name, and by the directions of the House, gave the Lords and Bishops thanks, for their care in this 



1 In the original rough Minutes of proceedings taken by 
the Clerks it is stated that "after debate it was resolved that 
the amendments and alterations in the printed book should 
be read, which was this day begun accordingly, and so the 



Preface was read." This shews the purpose for which the 
"printed book" sent with the "fairly written" MS. was 
prepared. Both books are mentioned subsequently as being 
sent down to the House of Commons. 



to tfje prapet Idoofu 



35 



business ; and desired their Lordships to give the like thanks, from this House, to the other House of 
Convocation, for their pains herein." On the 17th the "House took into consideration the Bill 
concerning Uniformity in Public Worship, formerly reported from the committee. And, upon the 
second reading of the alterations and provisos, and considerations thereof, it is ordered, that this House 
agrees to the preamble, as it is now brought in by the committee. And the question being put, 
' Whether this book that hath been transmitted to this House from the King shall be the book to 
which the Act of Uniformity shall relate ? ' it was resolved in the affirmative." 

After the Act had been carefully considered clause by clause, it was read a third time and passed 
on April 9, 16G2, and before holding a conference with the Commons on the following day "the 
House directed that the Book of Common Prayers, recommended from the King, shall be delivered to 
the House of Commons, as that being the Book to which the Act of Uniformity is to relate ; and also 
to deliver the book Avherein the alterations are made, out of which the other Book was fairly written ; 
and likewise to communicate to them the King's message, recommending the said book ; and lastly, to 
let the Commons know, ' That the Lords, upon consideration had of the Act of Uniformity, have thought 
fit to make some alterations, and add certain provisos, to which the concurrence of the House of 
Commons is desired.' " 

The "book wherein the alterations are made " was the black-letter Prayer Book of 1536, which 
has already been mentioned ; " the other book " which had been " fairly written " out of it was the 
Manuscript volume to which the members of Convocation had appended their subscriptions, and which 
was afterwards "joined and annexed " to the Act of Uniformity : both volumes being still preserved in 
the House of Lords. 1 

On April 11, 1G62, the Act of Uniformity was again in the House of Commons, and on the 14th 
" the amendments in ' The Book of Common Prayer, and Administration of the Sacraments and other 
Rites and Ceremonies of the Church of England,' sent from the Lords ; the transcript of which Book, so 
amended, therewith sent, they desire to be added to the Bill of Uniformity, instead of the book sent up 
therewith, was, in part, read." 

The reading was finished the same afternoon, and on the following day a Committee was appointed 
" to compare the Books 2 of Common Prayer, sent down from the Lords, with the book sent up from this 
House ; and to see whether they differ in anything besides the amendments, sent from the Lords, and 
already read in this House, and wherein ; and to make their report therein, with all the speed they can. 
And, for that purpose, they are to meet this afternoon, at two of the clock, in the Speaker's chamber." 

The Committee sat late and early, and reported to the House on the afternoon of the 16th, 
receiving the special thanks of the House for their expedition. The question was then put, " Whether 
debate shall be admitted to the amendments made by the Convocation in the Book of Common Prayer, 
and sent down by the Lords to this House ? " when ninety members voted for and ninety-six against 
a debate. Afterwards the question was put, " That the amendments made by the Convocation, and 
sent down by the Lords to this House, might, by the order of this House, have been debated, and it 
was resolved in the affirmative." 3 

Much further debate took place on the many clauses of the Act of Uniformity, and on the various 
amendments made or proposed, but the only other incident specially connected with the Prayer Book 
itself was the formal correction of a clerical error, which is thus recorded in the Journals of the House 
of Lords on May 8, 1662 :— 

" Whereas it was signified by the House of Commons, at the conference yesterday, ' That they 
found one mistake in the rubric of baptism, which they conceived was a mistake of the writer, " persons " 
being put instead of " children :'" 



1 Both these volumes were practically lust sight of for 
forty or fifty years, but were discovered in 1867 to have been 
all the while in safe custody, first on a shelf in the chamber 
where the original Acts of Parliament were preserved, and 
afterwards in the Library of the House of Lords. 

2 That is, the black-letter folio with MS. corrections and 
the fairly written MS. 

3 The constitutional respect of the two Houses for Convo- 
cation is strongly illustrated by an incident which occurred 
on one of these days. A strong desire had been expressed in 
the House of Commons that a proviso should be introduced 
into the Act of Uniformity " for being uncovered and for 
using reverent gestures at the time of Divine Service." This 
proviso was twice read, "but the matter being held proper 



for the Convocation," it was ordered that those members who 
managed the Conference with the Lords should intimate the 
desire of the House. This was done, and the following entry 
appears in the Journals of the House of Lords on May 8th : — 

"Whereas it was intimated at the conference yesterday, 
as the desire of the House of Commons, ' That it be recom- 
mended to the Convocation, to take order for reverend and 
uniform gestures and demeanors to be enjoined at the time of 
divine service and preaching : ' 

" It is ordered by this House, and hereby recommended to 
the Lords, the Bishops, and the rest of the Convocation of 
the Clergy, to prepare some canon or rule for that pur- 
pose, to be humbly presented unto his majesty for his 
assent." 



3^ 



an historical 3lnttotmction 



" The Lord Bishop of Durham acquainted the House, that himself, and the Lord Bishop of St. 
Asaph, and the Lord Bishop of Carlile, had authority from the Convocation to mend the said word, 
averring it was only a mistake of the scribe. And accordingly they came to the clerk's table, and 
amended the same." 1 

The amendments proposed by the House of Commons in the Act of Uniformity all tended to raise 
the tone in which the Prayer Book was to be used, and to make the provisions of the Act more strict. 
They especially required, as has already been mentioned, that the Surplice, and the Sign of the Cross 
in Baptism, should continue to be used. These amendments were all agreed to by the Lords on May 
10th; and thus the Prayer Book, as amended by Convocation, and the Act of Uniformity, as amended 
by Parliament, both received the Royal Assent on May 19, 1662. 

In answer to inquiries from the House of Lords, the Bishops had guaranteed (on April 21st) that 
the Book should be in print and ready for use on August 24th, the Feast of St. Bartholomew, which was 
the day fixed by Parliament for the Act to come into operation. The printing was done in London by 
Bill and Barker, the King's Printers, and under the superintendence of Convocation, which, as early as 
March 8th, had appointed Dr. Sancroft to be Supervisor, and Messrs. Scattergood and Dillingham, 
Correctors of the press. 2 The following MS. entry on the fly-leaf of Bishop Cosin's Durham Book, in 
the Bishop's own hand, will shew how much anxious thought he had taken for this and all other 
matters connected with the Revision of the Prayer Book : 3 — 

" Directions to be given to the printer. 

" Set a fair Frontispiece at the beginning of the Book, and another before the Psalter, to be designed as the 
Archbishop shall direct, and after to be cut in Brass." [A proof copy of this is preserved in the same volume.] 

" Page the whole Book. 

" Add nothing. Leave out nothing. Alter nothing, in what Volume soever it be printed. Particularly ; 
never cut off the Lord's Prayer, Creed, or any Collect with an etc. ; but wheresoever they are to be used, print 
them out at large, and add [Amen] to the end of every prayer. 

"Never print the Lord's Prayer beyond — 'deliver us from evil. Amen.' 

" Print the Creeds always in three paragraphs, relating to the three Persons, etc. 

" Print not Capital letters with profane pictures in them. 

" In all the Epistles and Gospels follow the new translation." [They are so written in the ISIS, annexed to 
the Act of Uniformity.] 

" As much as may be, compose so that the leaf be not to be turned over in any Collect, Creed, Verse of a 
Psalm, Middle of a sentence, etc. 

" Set not your own Names in the Title-page nor elsewhere in the Book, but only ' Printed at London by the 
printers to the King's most excellent Majesty. Such a year.'" [These names were erased from the Sealed Books.] 

" Print [Glory be to the Father, etc.] at the end of every Psalm, and of every part of cxix. Psalm. 

" In this Book :— 

" Where a line is drawn through the words, that is all to be left out. 
" Where a line is drawn under the words, it is to be printed in the Roman letter. 

" Where a prickt line is drawn under the words, it is not part of the book, but only a direction to the printer 
or reader. 



1 This correction was made both in the black-letter copy 
and in the manuscript, where it is still to be seen. An 
order for making it had passed Convocation on April 24th. 
[Kennett's Register, p. 666.] 

A more curious slip of the pen is said to have been corrected 
with a bold readiness by Lord Clarendon. ' ' Archbishop 
Tenison told me by his bedside on Monday, Feb. 12, 1710, 
that the Convocation book intended to be the copy confirmed 
by the Act of Uniformity had a rash blunder in the rubrick 
after Baptism, which should have run [It is certain by God's 
ivord, that children which are baptized dying before they commit 
actual sin are undoubtedly saved]. But the words [tohich are 
baptized] were left out, till Sir Cyril Wyche coming to see 
the Lord Chancellor Hyde found the book brought home by 
his lordship, and lying in his parlour window, even after it 
had passed the two houses, and happening to cast his eye 
upon that place, told the Lord Chancellor of that gross 
omission, who supplied it with his own hand. " [Ibid. p. 643. ] 
This story was fifty years old when it reached Bishop Kennett, 
but it has an air of probability : and such strange accidents 
in the most important matters have not unfrequently occurred. 
So the word "not" was once omitted from the seventh com- 
mandment in a whole edition [a.d. 1631] of the Holy Bible ; 
the printers being heavily fined for the mistake. But there 
is no trace of the error in either the black-letter copy or the 



manuscript. If it ever existed it was probably in the 
copy prepared for the printers, of which nothing is now 
known. 

2 Among Archbishop Sancroft's MSS. in the Bodleian, 
there is a letter from one of Bishop Cosin's chaplains, written 
from Bishop Auckland on June 16, 1662, in which he says, 
"My lord desires at all times to know particularly what pro- 
gress you make in the Common Prayer.'" There is also a 
mandate from Charles II. to the Dean and Chapter of Durham 
among the State Papers, dated June 16, 1662, likewise, and 
ordering them to dispense with Prebendary Sancroft's 
residence, as he "has been for some months, and still is 
attending the impression of the Liturgy;" and adding that 
"it is not the meaning of the statutes to require the residence 
of members of the Chapter when service of greater use to the 
Church requires them." [State Papers, Ivi. 61.] 

3 It is very singular that Burton had alleged, in his Tryall 
of Private Devotions, that there was "in the great printing 
house at London a Common Prayer Book," altered with 
Cosin's hand, to shew "how he would have it altered." 
Prynne asserts something similar in his criticism of Cosin's 
Devotions, printed in 1626 and 1627. [Brief Censure of Mr. 
Cozens and his Cozening Devotions, pp. 92, 104.] These 
anticipations of Cosin's influence shew that he was marked 
out for a leader in the work of revision. 



to tU Prapcc HBoofc. 



37 



" Where this note [ is set, a break is to be made, or a new line begun. 

" Where a double line is drawn under any words, they are to be printed in Capitals." 

From this memorandum, and from evidence supplied by the character of the printed copies used 
for the " Sealed Books " hereafter mentioned, it may be concluded that the " copy " sent to the printing 
office was a printed Prayer Book with the corrections written in, as in the volume which had been 
sent with the manuscript to the King and the Houses of Parliament : and it is to be observed that the 
" prickt " or dotted " line," as well as the other marks spoken of above, all occur both in that volume 
and in the copy revised by Cosin's own hand. 

But although great care was used to print the supply of books required for present use according 
to the Text which had been prepared by Convocation, still greater care was necessary for the production 
of a printed Text that would so exactly correspond with the Manuscript volume which had been 
annexed to the Act of Uniformity as to be an accurate representative of the actual Record. While, 
therefore, the Act of Uniformity was passing through Parliament, the House of Commons inserted a 
clause which provided that " a true and perfect copy of this Act, and of the said Book annexed here- 
unto," should be provided by the Deans and Chapters of every Cathedral or Collegiate Church before 
Christmas Day, obtained " under the Great Seal of England," and also that similar copies should be 
delivered into the respective Courts of Westminster, and into the Tower of London, to be kept and 
preserved as records. It was also provided that these books should " be examined by such persons as 
the King's Majesty shall appoint under the Great Seal of England for that purpose, and shall be 
compared with the original Book hereunto annexed." These Commissioners were to have power " to 
correct, and amend in writing, any error committed by the Printer in the printing of the same book, or 
of any thing therein contained, and shall certify under their hands and seals . . . that they have 
examined and compared the said Book, and find it to be a true and perfect Copy." The Prayer Books 
so certified and sealed with the Great Seal were then to be as good Records as the MS. itself. 

These Commissioners were appointed by Letters Patent, which were issued on November 1, 16G2, 
and were twenty-five in number, although seven or eight of them only signed the books when their 
work was completed. A special edition of the Prayer Book was printed for their use in a large folio 
size with wide margins, and in preparing this some oversights occurred, such as the old page headings 
instead of those in the Manuscript, together with some printer's errors. Corrections were duly made 
by the Commissioners, but not with so minute an accuracy as was to be desired, 1 in every copy which 
was to receive the Great Seal, and a Certificate was appended to each volume, which was signed by the 
Commissioners on December 13, 1GG2. The Books so certified were afterwards ordered by the Crown 
to be passed under the Great Seal ; and Letters Patent carrying the Seal were affixed to each of them 
by the Lord Chancellor on January 5, 1G63. 2 One of the volumes was then sent to every Dean and 
Chapter throughout the country, one to each of the Courts at Westminster, and one to the Tower, to be 
preserved among the Records. Thus the Book of Common Prayer was carefully guarded through every 
stage of its preparation, that it might go forth to the people of England with all the authority that law 
can give, and that a perfect Record might never be wanting of the true document by which the system 
of Divine Service is regulated in the Church of England. Many of the Cathedral copies, probably all, 
are still in existence, that of Durham being as perfect as when first received, but the five which were 
formerly preserved in the Tower, the Courts of Chancery, Queen's Bench, Common Pleas, and 
Exchequer, have been transferred to the custody of the Master of the Rolls and are now in the 
Public Record Office. 

The alterations and additions which were with so great care, exactness, and deliberation, made in 
the Prayer Book at this last Revision were too numerous to be mentioned in detail, but the more 
important of them were collected into two Tables, which were sent to the King and Privy Council, 
and, as has been shewn at p. 34, these Tables were read for the information of the two Houses of 



1 Every endeavour has been used to obtain permission from 
the House of Lords to make an exact collation of the Manu- 
script volume, but without success. Sufficient examination 
of it has however been allowed to shew that no important 
variations occur between the Text of the original Record and 
the Text of the present volume. [January 1881.] 

2 Until this was done no copies were allowed to be put into 
circulation but those which were sent out from the office of 
the King's Printers. As soon as the first impression had been 



published the University of Cambridge began to print from 
it ; but a sharp Mandate was sent to the Vieo-Chancellor by 
the King on August 20, 1662, expressing his displeasure at 
the contempt of authority thus shewn, and directing him 
"to order" the University Printers "to forbear, to secure 
the sheets of the said Books, that none may be disposed of, 
and to inquire why former orders wore not obeyed." 
[State Papers, Dom. diaries 11. lviii. 42; Ixi. 144; Ixiii. 
42.] 



o 



8 an I£)t0toncal 3lntronuction 



Parliament. They are here printed at length, both for the sake of their historical interest and also as 
giving a convenient view of the changes that were made. 

" ALTERATIONS. 

OLD. NEW. 

Litany. 

Bishops, Pastors, and Ministers. Bishops, Priests, and Deacons. 

Collect. 
The 3 (1 Sunday in Advent. A larger and more proper inserted. 

For Christmas Day. 

this day. as at this time [as also in y e Preface at y e Communion], 
for Easter Tuesday. is put for Low Easter. 

For Whitsunday. 
upon this day. as at this time. 

y e Epistle. For y e Epistle [as often as it is not taken out of an 

Epistle]. 

Communion. 

Rubriclc. 

Overnight or else in y e Morning, before y e beginning of at least sometime y e day before. 
Morning prayer or immediately after. 

in y e body of y e Church or in y e Chancel, in y e most convenient place in y e upper end of y c Chancel, 

or of y e body of y° Church where there is no Chancel. 

northside. north part. 

Bishops, Pastors, and Curates. Bishops and Curates. 

The 1 st and 2 nd Exhortations are altered and fitted for timely notice and preparation 

to y e Communion. 

In y e 3 d Exhortation this clause [If any of you be a 

blasphemer of God, an hinderer, etc.] is left out. 

These words [before this Congregation] omitted. 

Before y e Confession, for these words [either by one of by one of y e Ministers, 
them, or else by y e Minister], 

In y e 2 d Prayer after Receiving, for [in thy mysticall in y e mysticall body of thy Son. 
body]. 

In y e last Rubrick but one these words [And y e Parish 
shall be discharged of such sums of money or other 
dutyes w 1 ' hitherto they have payed for y e same by 
order of their houses every Sunday] omitted as needlesse now. 

Baptisme. 
didst sanctify y e flood Jordan and all other waters, in y e river Jordan didst sanctify water. 

dost thou forsake ? Ans. I forsake, doest thou in the name of this childe renounce ? Ans. 

I renounce. 

Private Baptisme. 

This Demand [whether thinke you y e childe to be law- 
fully and perfectly baptized *?] omitted. 

Confirmation. 

set before y e Catechism. 
In y e Bubrick for these words [untill such time as he untill such time as he be confirmed, or be ready and 
can say y e Catechism and be confirmed] these. desirous to be confirmed. 



to tbe praper l5oofc. 39 



Catechisme. 

y e King and his Ministers. y e King and all that are put in authority under him. 

Water : wherein y e person baptized is dipped or sprinkled Water, wherein y e Person is baptized in y e Name, etc. 
in it, In y e Name, etc. 

Yea they doe performe them both by their sureties, who Because they promise them both by their sureties, which 
promise and vow them both in their names. promise. 

Matrimony. 
These words [In Paradise] omitted, 
depart. do part, 
children's children unto y e 3 tl and 4 th generation. children christianly and virtuously brought up. 
loving and amiable to her husband as Rachel, wise as amiable, faithfull and obedient to her husband. 
Rebecca, faithfull and obedient as Sara. 

The new married persons, the same day of their Marriage, It is convenient y* y e new married persons should receive 
must receive y e Communion. y* Communion at y e time of y r marriage or at y e first 

opportunity after y r marriage. 

Visitation of y k Sick. 
In y e Psalme y e 5 last verses omitted. 

Buriall. 

y e Lesson read before they goe to y e grave. 

eyes. eares. 
of resurrection. of y e Resurrection, 
this our brother omitted, 
them that be elected. y e faithfull. 

Churching. 

For Psalme 121, 116 or 127. 

w ch hast delivered. wee give thee hearty thanks for that thou hast vouch- 
safed to deliver. 

in her vocation omitted. 

Note y* All y e Epistles and Gospels and most of the Sentences of Scripture are put in y l last Translation of y e 
Bible. 

These are all y e materiall Alterations. Y e rest are onely verball, or y c changeing of some Kubricks for y e better 
performing of y e Service, or y e new moulding some of y e Collects. 

ADDITIONS. 

OLD. NEW. 

deliver us from evil. For thine is y e kingdome, y c power and y e glory, for 
ever and ever [here and in some other places]. 

Praise ye the Lord. Ans. The Lord's name be praised. 

Litany. 
privy conspiracy and rebellion, 
heresy and schisme. 
To y e Prayer in time of dearth another prayer added. 

in y* of plague. 
Almighty God w ch in thy wrath didst send a plague upon thine owne people in y° wilder- 

nesse for their obstinate rebellion against Moses and 
Aaron, and also, 
didst then accept of an atonement and. 

Two Prayers for y e Ember wcckcs. 

A Thanksgiving for restoring publiquo peace. 

A Prayer for y° Parliament. 



40 



an historical Inttotmctton 



Collects. 

A Collect for y e 6 Sunday after y e Epiphany. 

Epistle, 1 S. John 3. 1. 

Gospel, S. Matt. 24. 23. 

A Collect for Easter Eve. 

An Antheme on Easter day, 1 Cor. 5. 7. 



Communion. 



In y e 3 d Rubrick added, 



the Lord thy God, 

In y e prayer for y e whole state of Christ's Church. 

to accept our almes 

adversity. 



draw neere 
At y e Prayer of Consecration 



Provided y* every Minister so repelling any as is speci- 
fied, in this or in y e next preceding Paragraph of this 
Rubrick, shall be obliged to give an account of y e 
same to y e Ordinary within 14 dayes after at y e fur- 
thest, and y e Ordinary shall proceede against y e offend- 
ing person according to y e Canon. 

who brought thee out of y e Land of Egypt, out of y e 
house of bondage. 

and oblations. 

And wee also blesse thy holy name for all thy servants 
departed this life in thy faith and fear ; beseeching 
thee to give us grace so to follow their good examples 
that w th them wee may be partakers of thy heavenly 
kingdome. 

in full assurance of faith. 

Marginal! Notes directing y e Action of y e Priest. 



Baptisme. 

A fourth demand added here, and in Private Baptisme. Wilt thou then obediently keepe God's holy will and 

commandements, and walke in y e same all y e dayes of 
thy life? Ans. I will. 

In y e prayer after y e Demands, after these words [y e 

supplications of thy Congregation] added, Sanctify this water to y e mysticall washing away of sin. 

A Marginall note added. Here shall y e Priest make a crosse upon y e childe's fore- 
head. 
At y e end of y e Rubrick is added this Declaration. It is certaine by God's word that persons w ch are 

baptized, dying before they committ actuall sin, are 
undoubtedly saved. 
An Office for baptizing such as are of riper yeeres added. 

Confirmation. 

Then shall y e Bishop say, Doe you here, in y e presence 
of God and of this Congregation, etc., and every one 
shall audibly answer, I doe. 

After y e words of Confirmation added, Y e L d be w th you. Ans. And w th thy spirit. 

Y e Lord's Prayer. 

After y e Collect Another Prayer added. 



Visitation of y e Sick. 

for ever. Ans. Spare us, good Lord. 
y e 2 d Prayer enlarged. 

A Commendatory Prayer. 

A Prayer, for a sick childe. 

A Prayer when there appeares small hope of recovery. 

A Commendatory at y e point of death. 

A Prayer for persons troubled in minde. 



to tfre Prapet IBook, 



41 



BURIALL. 

After they are come into y e Church shall be read one or 
both these Psalms, 39. 90. 

everlasting glory, through Jesus Christ our Lord. 

at y e end. y e grace of our L d Jesus Christ, etc. 

Commutation. 



In y e last prayer, after [looke upon us 



in y e merits and mediation of thy blessed Son Jesus 
Christ our L d - Amen. 

Then shall y e Minister alone say, 

Y e Lord blesse us, and keepe us, y e L d lift up y e light 
of his countenance upon us, and give us peace, now 
and for evermore. Amen." 



§ Subsequent Dealings with the Prayer Booh. 

An attempt was made in the reign of William III. to remodel the Prayer Book on principles 
much less Catholic than those which had been adopted in 1549 and 1661 ; the two objects being to 
satisfy the Latitudinarians by watering down its Theology, and to bring the language of it into agree- 
ment with the so-called " elegant " English of the period ; but happily the attempt was unsuccessful. 1 

In the year 1751 an Act of Parliament was passed " for regulating the commencement of the 
year, and for correcting the Calendar now in use " [24 Geo. II. c. 23], and the effect of this on the 
Calendar of the Prayer Book is shewn in the Introduction to the Calendar. In 1871 a new Table of 
Daily and Proper Lessons was compiled by a Royal Commission, approved by Convocation, and 
authorized by 34 and 35 Vict. c. 37. In 1872 an "Act for the Amendment of the Act of Uniformity " 
[35 and 3G Vict. c. 35] was also passed, sanctioning the use of a shorter form of Mattins and Evensong 
which had been prepared in a similar manner. 



§ National Versions of the Prayer Book. 

The English system of Divine Service was adopted by the Church of Scotland in the seventeenth 
century, and by that of the United States of America in the eighteenth : and although the Churches of 
both countries are but small bodies, when compared with the numbers of the population, the versions 
of the Book of Common Prayer adopted by them have an historical claim to be called national 
versions, — that of Scotland having been adopted under royal and ecclesiastical authority, while that of 
America was adopted under the most authoritative sanction of the ecclesiastical body to which the 
original English colonists of the continent belonged. 

The Reformation was not carried forward in Scotland with the same calm, dispassionate, and 
humble reverence for the old foundations which was so conspicuous in that of the Church of England. 
For many years no uniform system of devotion took the place of the ancient offices, The Scottish 
and it was not until the reign of James I. that any endeavour was made to put an Pl- ayer Book. 
end to that ecclesiastical anarchy which was thinly veiled by Knox's miserable Book of Common 
Order. The General Assembly of 1616 agreed to the proposal that a national Liturgy should be 
framed: but King James wished to introduce the English Prayer Book, and it was used in his 
presence at Holyrood on May 17, 1617. Three years afterwards an Ordinal was published for the 
use of the Scottish Church ; and the draft of a Liturgy was submitted to the King by Archbishop 
Spottiswoode. This was revived on the accession of Charles I., and in 1629 official measures were 
taken for obtaining its reconsideration and adoption by the Church of Scotland ; although both the King 
and Laud were anxious to have the English Prayer Book introduced without alteration. Eventually 
the King gave way to the wish of the Scottish Bishops that a national form of Divine Service should 



1 The whole of this proposed Revision of 1689 was, printed 
in a Blue Book by order of the House of Commons, dated 
June 2, 1854: and this was reprinted in a very convenient 
form under the title of "The Revised Liturgy of 1(589," by 
Bagster, in 1855. Some account of the progress of the revi- 



sion will be found in Bisnor Patrick's Autobiography, pp. 
149-153, ed. 1839. As the Revision never had any authority 
or influence, it has been considered unnecessary to give any 
further particulars respecting it here. 



42 



9n historical 3(ntronuction 



be adopted : an episcopal committee was appointed (of whom Maxwell, Bishop of Ross, and Wedder- 
bnrn, Bishop of Dunblane, appear to have been the most active), and they were engaged on the work 
for many months, some delay being caused, apparently, by the necessity of communicating with the 
King and the Archbishop of Canterbury, which had arisen from the altered relations of the two 
countries. The Scottish Prayer Book of 1G37 was the result of these labours. It has been popularly 
connected with the name of Archbishop Laud, but it was the compilation of Scottish Bishops ; and all 
the English Archbishop did was (as one of a commission of which Wren and Juxon were the other two 
members) to offer suggestions, prevent rash changes, communicate between the Crown and the Scottish 
Bishops respecting alterations, and facilitate the progress of the book through the press. 

The Book of Common Prayer so prepared was not submitted to the General Assembly of the 
Church of Scotland. As the preceding pages have shewn, the English Book was, from first to last, the 
work of Convocation ; and no doubt the Scottish book ought also to have had the sanction at least of 
the whole Scottish Church by representation, and not only of the Crown and the Bishops. In the 
year 1G37 it was imposed upon the Church of Scotland by letters patent and the authority of the 
Bishops : but, as is well known, its introduction was vigorously opposed by a fanatical faction, which in 
the end became supreme, and both the Church and the Prayer Book of Scotland were supjoressed. 
That now in use in the Scottish Church was introduced in later times; but the book of 1637 is so 
much connected with the history of the period, and has, besides, so much liturgical interest, that a 
fuller notice of it has been inserted in the Appendix at the end of this work. 

Until the separation of the North American colonies from England, the English Book of Common 
Prayer was used without any alteration in the American Church. After they became independent, as 
The American the United States, it was thought expedient for the Church to make some changes, 

Prayer Book. especially as alterations were being introduced without authority, and there seemed 

danger of much disorder in Divine worship if a form were not adopted which could have some claim to 
be called national. The first step towards this was taken at the General Convention of the American 
Church held at Philadelphia in 1785 : during the next four years the various Offices were gradually 
remodelled until they took the fonn in which they are now used, and which was authorized by the 
General Convention of 1789. Committees had been appointed to prepare an entirely new book : but 
in the end the English Prayer Book was taken as the basis to be adopted. The language was in 
many parts modernized, the Communion Office was restored to a form similar to that of 1549, a 
selection of Psalms was appointed as well as our daily order, the use of the Athanasian Creed was 
discontinued, and some other less important alterations were made. But the Preface declares that the 
American Church " is far from intending to depart from the Church of England in any essential point 
of doctrine, discipline, or worship, or farther than local circumstances require." A further account of 
this also will be found in the Appendix. 



§ Translations of the Prayer Booh 

The Book of Common Prayer arose, in no small degree, from a conviction, on the part of the Clergy 
and Laity of England, that Divine Service should be offered to God in the vernacular tongue of those 
on whose behalf and by whom it is being offered. The principle thus adopted in respect to themselves 
has been carried out as far as possible in all the missionary operations of the Church of England ; and 
the establishment of her forms of Divine Service in countries where the English language is not freely 
spoken, has generally been accompanied by the translation of the Book of Common Prayer into the 
language of those who are being won over to the Church of Christ. A necessity has also arisen for 
translations into some European languages : while provision was made for rendering it into Welsh and 
Irish at the time of its first issue. An account of the Latin translation will be found under the rubric 
relating to the use of Divine Service in other languages than the English. 

The following list contains the names of fifty-seven languages and dialects into which the Book of 
Common Prayer has been translated, but the number is constantly increasing as the missionary work of 
the Church is developed : — 



Latin. 
Greek. 
Hebrew. 
Welsh. 



Irish. 
Gaelic. 
Manks. 
French. 



German. 


Dutch. 


Spanish. 


Danish. 


Portuguese 


Russian 


Italian. 


Polish. 



to tbe Ptapcr IBook. 



43 



Modem Greek. 


Susu. 


Singhalese. 


Assamese. 


Persian. 


Amharic. 


Indo-Portuguese. 


Mandarin, Colloquial. 


Turkish. 


Telugoo. 


Cree. 


Swahili. 


Armenian. 


Chinese. 


Malagasy. 


Hangchow. 


Armeno-Turkish. 


Hawaiian. 


Maori. 


Sesuto. 


Arabic. 


Kafir. 


Maltese. 


Mota. 


Bengali. 


Bullom. 


Ojibbeway. 


Punjabi. 


Hindi. 


Yoruban. 


Muncey. 


Sindhi. 


Burmese. 


Malay. 


Marathu. 


Bechuana. 


Mahratta. 


Dyak. 


Zulu. 


Esquimaux. 


Tamil. 









Most of these translations have been produced under the auspices of the Society for Promoting 
Christian Knowledge, and of the Prayer Book and Homily Society ; and some guarantee is thus given 
for accuracy. It should also be mentioned as a fact of interest and importance that the Hawaiian 
version was made in 1863 by the native king, Kamehameha IV., who annexed to it a Preface which 
shews a thorough knowledge of the principles of the Prayer Book. 



A 



KITTTAL INTEODUCTION 



TO THE 



PRAYER BOOK. 

SECTION I. 

THE PRINCIPLES OF CEREMONIAL WORSHIP. 

TT^ORMS and ceremonies in Divine Service are bodily manifestations of spiritual worship, and the 
ordinary means by which that worship is expressed before God. 

The whole scheme of Redemption is based on a principle which shews that God establishes com- 
munion between Himself and mankind to a great extent through the body and bodily acts, and not 
solely through purely mental ones, as the exercise of thought or will. For when a perfect and unim- 
peded spiritual intercourse was to be renewed between the Creator and His fallen creatures, God, Who 
" is a Spirit," took upon Him a bodily nature, " of a reasonable Soul and human Flesh subsisting," and 
by means of it became a Mediator, through Whom that intercourse could be originated and maintained. 
For the particular application, also, of the benefits of His mediation, Christ ordained Sacraments, which 
are outward and visible signs endowed with the capacity of conveying inward and spiritual grace to the 
soul through the organs of the body. " Hadst thou been incorporeal," says St. Chrysostom, " Christ 
would have given thee His incorporeal gifts pure and simple : but as the soul is bound up with a 
body, He gives thee spiritual things in sensible forms." [Chrysost. on Matt, xxvi.] 

In analogy with this principle, Ceremonial worship, or Ritual, may be defined as the external body 
of words and actions by which worship is expressed and exhibited before God and man. As it is 
ordained that men shall tell their wants to God in prayer, although He knows better than they know 
themselves what each one's necessities are, so it is also ordained that spiritual worship shall be com- 
municated to Him by words and actions, although His Omniscience would be perfectly cognizant of it 
without their intervention. 

The Divine Will on this subject has been revealed very clearly and fully in the Holy Bible ; from 
its earliest pages, which record the sacrifices of Cain, Abel, and Noah, to its latest, in which the worship 
of Heaven is set forth as it will be offered by the saints of God when the worship of Earth will have 
passed away. 

Before the origination of the Jewish system of ceremonial, we find customs which indicate the use 
of certain definite forms in acts of Divine worship. The chief of these is Sacrifice, in which the fruits 
of the earth were offered to God, or the body of some slain animal consumed by fire on His altar. Such 
acts of sacrifice were purely ceremonial, whether or not they were accompanied by any words ; and the 
account of Abraham's sacrifice, in Genesis xv. 9-17, illustrates very remarkably the minute character 
of the ritual injunctions given by God even before the time of the Mosaic system. The Divine 
institution of the outward ceremony of Circumcision is another instance of the same kind, and one of 
even greater force, from the general and lasting nature of the rite as at first ordained ; a rite binding 
on the Jewish nation for nearly two thousand years. Another ceremonial custom to be observed in the 



a JRitual 3fturotiuctfon to t&e Prapet lBooft. 45 

Patriarchal times, is that of "bowing down the head" when worshipping the Lord [Gen. xxiv. 
26, 48] ; another, that of giving solemn benedictions, accompanied by laying on of hands [Gen. 
xxvii. 27-29; xxviii. 1-4; xlvii. 10; xlviii. 9-20]; another, that of setting up a pillar, and pour- 
ing oil upon it [Gen. xxviii. 18 ; xxxv. 14] ; another, purification before sacrifice [Gen. xxxv. 2] : 
and, to name no more, one other, the reverent burial of the dead [Gen. xxiii. 19; xxxv. 19; 1. 10], 
which even then was an act of reverence towards God, as well as of respect and affection towards the 
departed. • • • 

The introduction of a higher form of corporate worship than that of Patriarchal times was accom- 
panied by a great developement of ceremony or ritual. Of what was previously in use, we can only 
infer that it was divinely instituted ; but the Divine institution of the Jewish system of ritual is told us 
in the most unmistakeable terms in the Holy Bible, and the narration of it occupies more than eight 
long chapters of the Book of Exodus [xxiv-xxxi.], together with the greater part of the twenty-seven 
chapters of Leviticu 

This system of ritual (sometimes called " Mosaic," but in reality Divine) was revealed with cir- 
cumstances of the utmost solemnity. After a preparation of sacrifices, Moses, Aaron, Nadab and 
Abihu, and the seventy elders, went up into the lower part of Mount Sinai, and from thence " they saw 
the God of Israel : and there was under His feet as it were a paved work of a sapphire stone, and as 
it were the body of Heaven in clearness." Moses was then commanded to go up to the summit of the 
mountain, " and a cloud covered the mount. And the glory of the Lord abode upon Mount Sinai, and 
the cloud covered it six days : and the seventh day He called unto Moses out of the midst of the cloud. 
And the sight of the glory of the Lord was like devouring fire on the top of the mount in the eyes 
of the children of Israel. And Moses went into the midst of the cloud, and gat him into the mount : 
and Moses was in the mount forty days and forty nights " [Exod. xxiv. 9-18]. During this awful 
time of converse between God and His servant Moses, it appears that the one subject of revelation 
and command was that of ceremonial worship : the revelation of the moral law being recorded 
in the single verse, " And He gave unto Moses, when He had made an end of communing with 
him upon Mount Sinai, two tables of testimony, tables of stone, written with the finger of God " 
[Exod. xxxi. 18]. 

The revelation of God's will respecting forms and ceremonies thus awfully given to Moses, went 
into very minute particulars, which were chiefly respecting the construction of the Tabernacle, the 
dress of those who were to minister in it, the insti^umenta of Divine Service, and the ceremonies with 
which that service was to be carried on. The architecture of the structure itself, the design of 
its utensils, and of the priestly vestments, and that kind of laws for the regulation of Divine Service 
which we now know as rubrics, were thus communicated to Moses by God Himself, and in the most 
solemn manner in which any revelation was ever given from Heaven. And when the revelation was 
completed, " the Lord spake unto Moses, saying, See, I have called by name Bezaleel the son of Uri, the 
son of Hur, of the tribe of Judah : and I have filled him with the Spirit of God, in wisdom, and in 
understanding, and in knowledge, and in all manner of workmanship. . . . And I, behold, I have 
given with him Aholiab, the son of Ahisamach, of the tribe of Dan : and in the hearts of all that are 
wise-hearted I have put wisdom, that they may make all that I have commanded thee " [Exod. xxxi. 
1-6]. Thus Divine Inspiration was given to the principal architects and superintendents of the 
external fabric by means of which Divine Service was to be carried on, as well as a Revelation of its 
structure, and of the ceremonial itself; and no words can heighten the importance and value which 
Almighty God thus indicated as belonging to ceremonial worship. 

Nor did this importance and value belong to ceremonial worship only in the early period of the 
Jewish nation's life. It was not given to them as a means of spiritual education, by which they should 
be gradually trained to a kind of worship in which externals should hold a less conspicuous position. 
Nothing whatever appears, in the revelation itself, of such an idea as this ; but the ceremonial is 
throughout regarded as having reference to Him in Whose service it was used, looking to the Object 
of worship, and not to the worshippers. And accordingly, when the Jewish nation attained its highest 
pitch of prosperity, and probably of intellectual as well as spiritual progress, in the latter years of 
David and in the reign of Solomon, this elaborate system of ceremonial worship was developed instead 
of being narrowed. The magnificent preparations which David made for building the Temple are 
recorded in 1 Chron. xxii., xxviii., and xxix.; and those which he made for establishing the sen ice 
there, in 1 Chron. xvi., xxiii-xxvi.: the descriptions of the structure and of the utensils being almost 



46 a iRitual JntroDuction 



as minute and detailed as in the commandments of God on Sinai respecting the Tabernacle. In this 
more intellectual age of the Jewish nation, and for this developement of ceremonial worship, God 
vouchsafed to give inspiration to His servants for their work, as He had done to Bezaleel and Aholiab. 
When the Holy Bible gives the account of David furnishing Solomon with the designs for the Temple 
and its furniture, these significant words are added, " And the pattern of all that he had by the Spirit." 
Even more striking are David's own words : " All this the Lord made me understand in writing by His 
hand upon me, even all the works of this pattern. . . . The Lord God, even my God, will be with 
thee ; He will not fail thee, nor forsake thee, until thou hast finished all the work for the service of the 
house of the Lord" [1 Chron. xxviii. 12, 19]. The fulfilment of this j>rophetic promise is indicated in 
a subsequent place by the words, " Now these are the things wherein Solomon was instructed for the 
building of the house of God " [2 Chron. iii. 3] : and the Divine approval of all that was done is 
strikingly shewn in 1 Kings ix. 3; 2 Chron. v. 11-14; and vii. 1, 2. Nor should the fact be over- 
looked that the most costly and beautiful house of God which the world ever saw was built, the most 
elaborate and gorgeous form of Divine Service established, by one who was no imaginative enthusiast, 
but by one whose comprehensive knowledge and astute wisdom exceeded those of any man who had 
ever before existed, and were perhaps greater than any learning or wisdom, merely human, which have 
since been known. Solomon was a man of science, an ethical philosopher, and a statesman, and with 
all these great gifts and acquirements he was also a ritualist. 

Thus the use of Ceremonial Worship in some form is shewn to have existed even in the simple 
Patriarchal ages ; and to have been ordained in its most extreme form by God Himself in the times of 
Moses, David, and Solomon. Let it be reverently added, that it was this extreme form of Ceremonial 
Worship which our Lord recognized and took part in when He went up to Jerusalem to celebrate the 
great Festivals, and the restoration of which in its purity He enforced both at the beginning and end of 
His ministry by His " cleansing the Temple " from the presence of those who bought and sold there. 
The vain and empty private ceremonies which the Pharisees had invented met with the severe con- 
demnation of our Lord ; but there is not one act or word of His recorded which tends in the least 
towards depreciation of the Temple service ; or which can lead to the supposition that the worship of 
God " in spirit and in truth " is to be less associated with forms and ceremonies when carried on by 
Christians, than when it was offered by Moses, David, Solomon, and the Old Testament saints of many 
centuries who looked forward to Christ. 

The ritual practices of the Apostolic age are to some extent indicated in the New Testament, but 
as the Temple service was still carried on, and Jerusalem formed the religious centre of the Apostolic 
Church, it is clear that an elaborate ceremonial was not likely to be established during the first quarter 
of a century of the Church's existence. Yet this earliest age of the Church witnesses to the 'principle 
of ceremonial worship, as the Patriarchal age had done ; and each foreshadowed a higher developement 
of it. A learned German ritualist has written thus on this subject : " On mature reflection, I am 
satisfied that the Apostles by no means performed the Divine Liturgy with such brevity, at least as a 
general rule, as some have confidently asserted. The faithful, whether converts among the Jews or 
Gentiles, were accustomed to ceremonies and prayers in their sacrifices ; and can. we suppose that the 
Apostles would neglect to employ the like, tending so greatly as these must do to the dignity of the 
service, and to promote the reverence and fervour of the worshipper ? Who can believe that the 
Apostles were content to use the bare words of consecration and no more ? Is it not reasonable to 
suppose that they would also pour forth some prayers to God, especially the most perfect of all prayers 
which they had learned from the mouth of their Divine Master, for grace to perform that mystery 
aright ; others preparatory to communion, and again, others of thanksgiving for so inestimable a 
benefit ? " [Krazer, de Liturgiis, i. 1-3.] 

But there are distinct traces of actual forms of service in the Acts of the Apostles, and in some of 
the Epistles. In the second chapter of the former, at the forty-second verse, it is said of the first 
Christians that they continued stedfastly in the doctrine [rrj SiSaxf]] and in the fellowship [rrj koivwvio] 
of the Apostles ; and in the breaking of the Bread [t# /cXacret tov aprov\ and in the prayers [rah 
7rpoa-euxah] ', the two latter expressions clearly indicating settled and definite ceremonial and devotional 
usages with which the writer knew his readers to be acquainted. St. Paul's reference to a Sunday offer- 
tory [1 Cor. xvi. 1] ; to the observance of decency and order in the celebration of Divine Service [1 Cor. 
xiv. 40] ; to the ordinances, or traditions, which he had delivered to the Corinthians, and which he had 
received from the Lord Himself [1 Cor. xi. 2] ; and to the Divisions of Divine Service in his words, " I 



to tbe prapet TSoofc. 



47 



exhort, therefore, that first of all, supplications [Serjareis], prayers [irpoa-evxas], intercessions [evrevgeis], 
and Eucharists [evxapicrTias], be made for all men " [1 Tim. ii. 1], — these shew that an orderly and formal 
system was already in existence ; while his allusion to " the traditions " [to? 7rapaS6<reis], seems to 
point to a system derived from some source the authority of Avhich was binding upon the Church. 
[See also Introd. to Liturgy.] Such an authority would attach to every word of our Blessed Lord ; 
and when we know that He remained on earth for forty days after His Resurrection, and that during 
that period He was instructing His Apostles in "the things pertaining to the Kingdom of God" 
[Acts i. 3], it is most natural to suppose that the main points of Christian ritual were ordained by 
Him, as those of the Jewish ritual had been ordained during the forty days' sojourn of Moses on Sinai. 
It is to be remembered also that there are forms and ceremonies in use by the Church which were 
undoubtedly ordained by Christ, such as the laying on of hands in Ordination, the use of water and 
certain words in Holy Baptism, and the manual ceremonies at the Holy Communion. 

At a later period, when the Temple service had nearly or quite come to an end, when the tem- 
porary dispensation of a miraculous Apostolate was drawing to a close, and when the Church was 
settling into its permanent form and habits, St. John (the last and most comprehensive of the 
Apostolic guides of the Church) wrote the Book of the Revelation ; and several portions of it seem 
intended to set forth in mystical language the principles of such ceremonial worship as was to be used 
in the Divine Service of Christian churches. In the fourth chapter, the Apostle is taken up to be 
shewn, as Moses had been shewn, a " pattern in the Mount ; " and as that revelation to Moses began 
to be made on the Sabbath of the Old Dispensation, so it was " the Lord's Day " on which St. John 
was " in the Spirit," that he might have this new revelation made to him. As, moreover, the revela- 
tion made to Moses was one resj^ecting the ritual of the Jewish system, so there is an unmistakeable 
ritual character about the vision first seen by St. John ; the whole of the fourth and fifth chapters 
describing a scene which bears a close resemblance to the celebration of the Holy Eucharist, as it was 
celebrated in the early ages of the Church, and as it is still celebrated in the East. 

The form and arrangement of churches in primitive times was derived, in its main features, from 
the Temple at Jerusalem. Beyond the porch was the narthex, answering to the court of the Gentiles, 
and appropriated to the unbaptized and to penitents. Beyond the narthex was the nave, answering to 
the court of the Jews, and appropriated to the body of worshippers. At the upper end of the nave Avas 
the choir, answering to the Holy Place, for all Avho were ministerially engaged in Divine Service. 
Beyond the choir was the Bema or Chancel, answering to the Holy of Holies, used only for the 
celebration of the Holy Eucharist, and separated from the choir by a closed screen, resembling the 
organ screen of our cathedrals, which was called the Iconostasis. As early as the time of Gregory 
Nazianzen, in the fourth century, this screen is compared to the division between the present and the 
eternal world [Gavin, xi.], and the sanctuary behind it was ever regarded with the greatest reverence as 
the most sacred place to which mortal man could have access. " When," said St. Chrysostom in one of 
his sermons, " thou beholdest the curtains drawn up, then imagine that the heavens are let down from 
above, and that the Angels are descending." [Chrys. in Eph. Horn, iii.] The veiled door which formed 
the only direct exit from it into the choir and nave was only opened at the time when the Blessed 
Sacrament was administered to the people there assembled, and thus the opening of this door brought 
into view the Altar and the Divine mysteries which were being celebrated there. And when St. John 
looked through the door that had been opened in Heaven, what he saw is thus described : " And behold 
a Throne was set in Heaven, . . . and round about the throne were four and twenty seats ; and upon 
the seats I saw four and twenty elders sitting, clothed in white raiment ; and they had on their heads 
crowns of gold : . . . and there were seven lamps of fire burning before the Throne, . . . and before 
the Throne there was a sea of glass like unto crystal." Here is exactly represented an arrangement of 
the altar familiar to the whole Eastern Church, to the early Church of England, and to the Churches of 
Italy, France, and Germany at the present day, in which it occupies the centre of an apse in front of the 
seats of the Bishop and Clergy, the latter being placed in the curved part of the wall. And, although 
there is no reason to think that the font ever stood near the altar, yet nothing appears more likely than 
that the " sea of glass like unto crystal " mystically represents that laver of regeneration through which 
alone the altar can be spiritually approached. 1 Another striking characteristic of the ancient Church 



1 Neale says that reservoirs to supply water for use in 
Divine .Service are sometimes found in the eastern part of 
Oriental churches. [Neale's Introd. to Holy East. Ch. p. 189.] 



In his Additions and Corrections ho also says, "There is si 
well open rather in front of the place where the altar once 
stood in the Church of St. Irene in the Seraglio at Constan- 



48 a iRitual 3!nttoOuct!on 



was the extreme reverence which was shewn to the book of the Gospels, which was always placed upon 
the altar and surmounted by a cross. So " in the midst of the Throne, and round about the Throne," St- 
John saw those four living creatures which have been universally interpreted to represent the four 
Evangelists or the four Gospels ; their position seeming to signify that the Gospel is ever attendant upon 
the altar, penetrating, pervading, and embracing the highest mystery of Divine Worship, giving " glory 
and honour and thanks to Him that sat on the throne, Who liveth for ever and ever." In the succeed- 
ing chapter St. John beholds Him for Whom this altar is prepared. " I beheld, and lo, in the midst of 
the Throne, and of the four living creatures, and in the midst of the elders, stood a Lamb as It had 
been slain, having seven horns and seven eyes, which are the seven spirits of God sent forth into all 
the earth." It cannot be doubted that this is our Blessed Lord in that Human Nature on which the 
scptiformis gratia was poured without measure ; and that His appearance in the form of " the Lamb 
that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and 
blessing," represents the mystery of His prevailing Sacrifice and continual Intercession. But around 
this living Sacrifice there is gathered all the homage of an elaborate ritual. They who worship Him 
have " every one of them harps," to offer Him the praise of instrumental music ; they have " golden 
vials full of incense, which are the prayers of saints," even as the angel afterwards had " given unto 
him much incense that he should offer it with the prayers of the saints upon the golden altar which 
was before the Throne:" 1 they sing a new song, mingling the praises of "the best member that they 
have " with that of their instrumental music ; and they fall down before the Lamb with the lowliest 
gesture of their bodies in humble adoration. Let it also be remembered that one of the Anthems here 
sung by the choirs of Heaven is that sacred song, " Holy, Holy, Holy, Lord God Almighty, Which was, 
and is, and is to come," the Eucharistic use of which is traceable in every age of the Church. 

These striking coincidences between the worship of Heaven revealed to St. John and that which 
was and is offered at the altars of the Church on earth, warrant us in considering this portion of the 
Revelation as a Divine treasury wherefrom we may draw the principles upon which the worship of 
earth ought to be organized and conducted. And the central point of the principles thus revealed is 
that there is a Person to be adored in every act of Divine Worship now, as there was a Person to be 
adored in the system which culminated in the Temple Service. This Person is moreover revealed 
to us as present before the worshippers. And He is further represented as our Redeeming Lord, the 
" Lamb that was slain," He Who said respecting Himself to St. John at the opening of the Apocalyptic 
Vision, " I am He that liveth and was dead, and am alive for evermore." 

This Presence was promised by our Blessed Lord in words which the daily prayer of the Church 
interprets to have been spoken with reference not only to Apostolic or Episcopal councils, but also to 
Divine Service : " Where two or three are gathered together in My Name, there am I in the midst of 
them " [Matt, xviii. 20]. It is quite impossible to view this promise in the light of Holy Scripture, 
and especially of that part of the Revelation which has been referred to above, without seeing that its 
fullest and most essential meaning connects it with the Eucharistic Presence of Christ, the " Lamb as 
it had been slain." This truth so pervaded the mind of the ancient Church that in its primitive ages 
Divine Service consisted of the Holy Eucharist only ; 2 and the early Liturgies speak to Christ in such 
terms as indicate the most simple and untroubled Faith in the actual Presence of our " Master " and 
Lord. 3 Hence the Ceremonial Worship of the early Church was essentially connected with this Divine 
Service ; and to those who were so imbued with a belief in the Eucharistic Presence of their Lord the 
object of such ceremonial was self-evident. The idea of reflex action, upon the worshipper probably 
never occurred to Christians in those times. Their one idea was that of doing honour to Christ, after 
the pattern of the four living creatures, the four and twenty elders, the angels, and .the ten thousand 
times ten thousand and thousands of thousands who said " Worthy is the Lamb : " after the pattern of 
those who, even in Heaven, accompanied their anthems with the music of harps, and their prayers with 
the sweet odour of incense. 

The mystery of our Lord's Presence as the Object of Divine Worship lies at the root of all the 

tinople. This church," he adds, "is a splendid specimen of part of Christian worship. The "hours of prayer," now 
Byzantine architecture, and contains three or four rows in the ■ represented by our Mattins and Evensong, were derived 
synthronus of the magnificent apse." from the Jewish ritual; and the Christians of Jerusalem 



1 It is observable that the incense is not a symbolical 
figure for prayer, but is said to be offered in combination 
with prayer. [Rev. viii. 3, 4.] 

2 The Holy Eucharist was the only distinctively Christian 



evidently " went up to " those of the Temple Service while it 
lasted. 

3 See a prayer "for the King, " from the Liturgy of St. Mark, 
but addressed to the First Person of the Blessed Trinity. 



to tf)t Prater iBook, 



49 



ceremonial practices of the Church : and a conviction that this Presence is vouchsafed chiefly through 
the Holy Eucharist causes the latter to become the visible centre from which all ritual forms and cere- 
monies radiate. It is true that there are some ceremonies which may be said to belong to the organiza- 
tion of Divine Service ; but even that organization is linked on to acts of worship, since it is in the 
service of God, Who enjoins order, and exhibits it in all His works. But this latter class of ceremonies 
is not large, and scarcely affects the general principle which has been previously stated. There are, 
again, some ceremonies which may be called educational or emotional in their purpose, but they are so 
only in a secondary degree ; and such a character may be considered as accidentally rather than essen- 
tially belonging to them. 

The principles of Ceremonial Worship thus deduced from Holy Scripture may be shortly applied 
to some of the more prominent particulars of the ritual of the Church of England, leaving exact details 
for the two subsequent sections of this Introduction, and the Notes throughout the work. 

1. The local habitation provided for the welcome of our Lord's mystical Presence is provided of a 
character becoming the great honour and blessing which is to be vouchsafed. It is the House of God, 
not man's house ; a place wherein to meet Him with the closest approach which can be made in this 
life. Hence, if Jacob consecrated with the ceremony of unction the place where God made His cove- 
nant with him, and said of it, " This is none other but the house of God, and this is the gate of 
heaven ; " so should our churches be set apart and consecrated with sacred ceremonies making them 
holy to the Lord. So also, because they are to be in reality, and not by a mere stretch of language, 
the Presence chambers of our Lord, we must regard them as the nearest to heaven in holiness of all 
places on earth by the virtue of that Presence. And, lavishing all costly material, and all earnest skill 
upon their first erection and decoration, we shall ever after frequent them with a consciousness that 
" the Lord is in His holy Temple," and that all which is done there should be done under a sense of the 
greatest reverence towards Him. 

2. Hence too, the furniture of the House of God, the utensils or instrwmenta necessary for Divine 
Service, should all be constructed with a reverent regard to the Person in Whose service they are to be 
used. Costly wood or marble, precious metals and jewels, used for such an object, do not minister to 
luxury, and have no direct and primary reference at all to those who will use them or look upon them. 
But as ministering to the honour of Christ our Lord they cannot be too freely used : nor need we ever 
fear of expending wealth or skill too abundantly when we read of the manner in which God accepted 
all that Solomon had done for His holy Temple at Jerusalem, and all the beauty and splendour with 
which He is worshipped in Heaven. The same principle applies with equal force to the apparel in 
which the ministers of God carry on His Divine Worship ; surplice and albe, cope and vestment, all 
being used in His honour, and for no other primary object whatever. If they are not necessary for the 
honour of God, the greater part of them are not needed at all. 

3. The use of instrumental music, of singing, and of musical intonation, instead of colloquial modes 
of speech, are all to be explained on the same ground. Universal instinct teaches that the praises of 
God ought to be sung, and that singing is the highest mode of using in His service the organs of speech 
which He has given us. An orderly musical intonation is used by priest and people in their prayers, 
that they may speak to their Maker otherwise than they would speak to their fellow-men, acknowledging 
even by their tone of voice that He is to be served with reverence, ceremony, and awe. 

4. And, lastly, the gestures used in Divine Service are used on similar principles. Kneeling in 
prayer, standing to sing praise, turning towards the East or the Altar when saying the Creeds, using 
the Sign of the Cross, humbly bowing the head at the Name of Jesus or of the Blessed Trinity, 1 — these 
are all significant gestures of reverence towards One Who is really and truly present to accept the 



1 "When I enter a place of common prayer, as y e choir of 
a collegiate church or the body of a parish church or chapel, 
I worship God by humbly bowing of my body towards His 
holy altar, where I have often experienced His most gracious 
and glorious presence, beseeching Him to bless and succeed 
me and my brethren in our joint and faithful devotion. In 
like manner, prayers being ended, I again worship in mind 
and body His eternal and only adorable Majesty, and render 
Him humble and cordial thanks for the assistance of His 
Holy Spirit in all bounden and public service through Jesus 
Christ our Lord. Hallelujah. I likewise lowly adore as 
often as I approach the board of our Lord beseeching His 
special aid, and grace on my self and whole congregation for 
the worthy and profitable performance of the Communion 



Office, the most solemn service of the Church. This humilia- 
tion of my body and mind is due in public and in private 
for me a vile and miserable sinner to the Eternal, most 
holy, most worthy, and most glorious and most merciful 
Maker and Preserver of me and all mankind : 'Whom I 
can never too much, never enough adore, magnify, praise, 
serve, and honour. God accept me and my brethren. 
God forgive us our irreligion, our hasty, careless, cheap, 
indecent, and imperfect devotion." [Dr. Bernard's MS. 
Annotat. on Common Prayer, Bodl. Lib. D. 24.] Puller 
notices that although Foxe was "no friend to the cere- 
monies,' 
pressing 
475, ed. 1837.] 



3," yet "he never entered any church without ex- 
ig solemn reverence therein." [Fuller's Ch. Hist. ii. 



5o a Eitual JjntroDuction 



worship which they offer ; One Who accepts such reverence from the holy Angels and the glorified 
Saints, and Who will not be otherwise than willing to receive it from His ministers and members in 
the Church on earth. 

These, then, are the principles of Ceremonial Worship which pervade the Book of Common 
Prayer ; and for the practical expression of which provision is made in the rubrics and in the ritual 
tradition to which the rubrics directly or indirectly point. They are principles which were originally 
laid down with the most awful solemnity by God Himself; which were not abrogated by any act or 
word of our Lord when He was upon earth ; which were illustrated afresh on the first formation of the 
Christian Church in as solemn a manner as that in which they were originally enunciated ; which were 
practically adopted by those Christians who lived nearest to the time of our Lord's ministry and 
teaching ; and which have been followed out in our own Church from the most ancient days. The 
particular manner in which these Divinely revealed principles of Ceremonial Worship are practically 
applied to Divine Service as regulated by the present rules of the Church of England will be shewn in 
the following sections. 



SECTION II. 

THE MUSICAL PERFORMANCE OF DIVIXE SERVICE. 

The performance of Divine Service may be regarded in a twofold relation ; as it affects the eye, 
and as it affects the ear. In other words, it may be considered as coming within the province, and 
under the superintendence of, one or other of the two representative Church officers, the Sacrist, who 
has charge of the Altar, Vestments, and other " Ornaments " of the Church and Ministers ; and the 
Precentor, who is the " Chief Singer " of the Church, and whose duty it is to regulate and conduct 
Divine Service in its musical aspect. It is with the latter that this Section will deal : and in doing so 
it must be observed by way of introduction that although the directions of the Prayer Book respecting 
the musical performance of Divine Service are but few, they imply much more than they express ; 
such a word as Evensor^, or such brief injunctions as "here followeth the anthem;" "then shall be 
said, or sung;" "here shall follow;" "then shall be read;" "here the Priest and Clerks shall say;" 
" these Anthems shall be sung or said ;" with many others, containing references to established practices, 
and requiring to be elucidated by historical explanations. 

Before commenting upon the musical directions of the Prayer Book, it will be desirable, however, 
to say a few words respecting the ultimate foundation on which they rest ; that is, respecting the 
Divine authority for the employment of instrumental and vocal music in the worship of God. For this 
we must go to Sacred History. 

The earlier portions of that History may be passed over, as the notices of any definite and settled 
Ritual in Patriarchal times are but slight. We may pass over also the sojourn of the Chosen People 
in Egypt, their wanderings in the desert, and the unsettled period of their history in the Promised 
Land. " In Egypt" writes Hooker, " it may be God's people were right glad to take some corner of a 
poor cottage, and there serve God upon their knees ; peradventure, covered with dust and straw some- 
times. ... In the Desert, they are no sooner possessed of some little thing of their own, but a 
Tabernacle is required at their hands. Being planted in the land of Canaan, and having David to be 
their King, when the Lord had given him rest, it grieved his righteous mind to consider the growth of 
his own estate and dignity, the affairs of Religion continuing still in the former manner. What he did 
propose it was the pleasure of God that Solomon his son should perform ; and perform in a manner 
suitable to their present, not to their ancient state and condition," etc. [Eccl. Pol. IV. ii. 4.] We 
must, therefore, look to the Davidic period of Sacred History as the earliest age in which the Church 
was able, through its outward circumstances, to give that full ritualistic form and expression to its 
worship which has ever since been so conspicuous a feature of it whether in the Temple or the Church. 

The first great religious celebrations in David's reign took place in connection with the removal 
of the Ark from its place of banishment (after it had been captured by the Philistines in the time 
of Eli) to its resting-place on Mount Sion. There were two grand Choral Processional Services in 
connection with this removal. The former of these, in consequence of certain ritual irregularities 



to tfce praper IBook. 5I 



which displeased God, came to a sad and untimely close [1 Chron. xiii. 8-12 ; xv. 11-16]. The latter 
is the one which, as meeting with God's express approbation, especially demands our notice. It is in 
reference, then, to this second and successful ceremonial, that we read of David, by God's appointment, 
" speaking to the chief of the Levites to appoint their brethren to be the singers with instruments of 
musick, psalteries and harps and cymbals, sounding, by lifting up the voice with joy." " Thus all 
Israel " — the narrative proceeds — " brought up the Ark of the Covenant of the Lord with shouting, and 
with sound of the cornet, and with trumpets, and with cymbals, making a noise with psalteries and 
harps " [1 Chron. xv. 28]. Nor was the work of Praise at an end. So soon as the solemn business of 
translating the Ark was over there was a special festival of Thanksgiving in commemoration of the 
auspicious event, and provision was also made for a continuous service of Praise. Hence David 
" appointed certain of the Levites to minister before the Ark of the Lord, and to record, and to thank 
and praise the Lord God of Israel;" some "with psalteries and harps;" some to make "a sound with 
cymbals ;" besides " the priests with trumpets continually before the Ark of the Covenant of God." 

Then it was that " David delivered first this Psalm to thank the Lord [Ps. cv.] into the hand of 
Asaph and his brethren : ' Give thanks unto the Lord ; call upon His Name. . . . Sing unto Him, sing 
Psalms unto Him. . . . Sing unto the Lord, all the earth : shew forth from day to day His Salva- 
tion.'" And that the words of this Song should be practically realized, and the offering of Praise not 
cease with the festive occasion which had drawn forth the Psalm, we read of " Asaph and his brethren " 
being "left before the Ark of the Covenant to minister continually;" of " Heman and Jeduthun," and 
others, " who were expressed by name," " being chosen to give thanks to the Lord, with trumpets and 
cymbals, . . . and with musical instruments of God" [1 Chron. xvi. 37, 41, 42] ; of a great company 
of Levites being set by David " over the Service of Song in the House of the Lord, after the Ark had 
rest," who " ministered before the dwelling-place of the Tabernacle of the Congregation with singing " 
[1 Chron. vi. 31, 32] ; and of "the singers, chief of the fathers of the Levites, . . . who were employed in 
that work day and night " [1 Chron. ix. 33]. So highly developed, indeed, did the musical department 
of the Divine Service become, that we find David, later in life, enumerating no fewer than " four thousand, 
who praised the Lord with the instruments which I made to praise therewith " [1 Chron. xxiii. 5]. And 
lest we should deem these and kindred ritual arrangements of " the man after God's own heart," " the 
sweet Psalmist of Israel," to be mere private unauthorized exhibitions of strong musical and aesthetic 
taste on the part of an individual monarch, we are expressly told in one place, that " all these things 
were done according to . . . the commandment of The Lord by His Prophets " [2 Chron. xxix. 25]. 

Solomon carefully perpetuated all the musical arrangements of his father, and after the completion 
of his glorious Temple, according to the pattern shewn him by God Himself, he transferred thither all 
the " instruments " which David had made for God's service ; and there is abundant evidence in the 
magnificent ceremonial of the Temple Dedication, as well as in the account of his regulations for the 
subsequent maintenance of its Services, that he firmly established there an elaborate system of instru- 
mental and vocal ritual. As to subsequent monarchs, in proportion as they neglected God, in that 
proportion did they cease to care for the Ritual of His House, and suffered the music of His Sanctuary 
to decline. And conversely, as any monarch was mindful of the Lord of Hosts, and zealous for His 
honour, so do we ever see one token of his zeal and devotion in his reverent attention to the Ritual and 
the Music of God's Holy Temple. Of Joash, of Hezekiah, of Josiah, the Holy Ghost recounts with 
special approbation their efforts for the restoration and encouragement of Church Music. When times 
grew darker, and when God's people fell away from Him, then they forgat that " God was their 
Strength, and the High God their Redeemer." Then followed the sad era of the Captivity when the 
harps of Sion were hung on Babel's willows. On the return from the Captivity we read of laudable 
and energetic attempts on the part of Ezra and Nehemiah to restore the ancient choral worship, and 
with a certain amount of success : but it may be doubted whether the services of the later Temple 
ever reached so high a standard as that which characterized them in the Temple of Solomon. 

From this brief survey we learn that God's Church is emphatically " a singing Church;" that 
music, vocal and instrumental, is designed, by His express appointment, to constitute one essential 
element, one necessary feature, one integral part, of His public Ritual ; that the absence of music and 
suitable ceremonial in the history of His ancient Church, is, in every case, not the result of His Will, 
but of man's sinful disregard of that Will ; an infallible sign, not of the faithfulness, but of the unfaith- 
fulness of His people. 

Nor has Christianity introduced any change in this respect, At no time and in no manner has 



52 



a iRitual 3|ntrotmcticn 



God ever given any word or sign to shew that He has altered His Will on this subject. Our Blessed 
Lord is not recorded to have said a word in disparagement of the general principle of Ceremonial "Wor- 
ship, or of the ancient Ritual, or Music, of God's Church. It was one of His chief earthly delights to 
take part in that worship Himself: and an elaborately Ceremonial Worship was the only public worship 
which He attended while sojourning here below. He was first discovered in His youth in His 
Father's Temple. His first-recorded words are, " Wist ye not that I must be ev rots tov Har/Do? /u.ov ;" 
words which " remind the earthly mother that it was in the courts of His Heavenly Father's House 
that the Son must needs be found ; that His true home was in the Temple of Him Whose glories still 
lingered round the heights of Moriah." l Do we not see Him here and elsewhere expressing in deed 
that which of old He expressed in ivord by the mouth of His " Sweet Singer," — " Lord, I have loved 
the Habitation of Thy House. . . . My soul hath a desire and longing to enter into the Courts 
of my God"? 

And even after the Ascension, while we read of our Lord's chosen ones meeting together for their 
private celebrations of the Blessed Eucharist in their own consecrated Oratory, 2 " the large Upper 
Room " (that sacred spot, hallowed first by the visible Presence of Christ, and then by the descent of 
the Holy Ghost), we find them exhibiting the effect of their Master's reverent example and teaching, by 
" continuing," none the less, " daily, with one accord, in the Tewiple," for the public worship of God. 

Our Lord came, not to abolish, but to transfigure the old Ritual ; not to diminish, but to increase 
its glory ; to breathe into its dead forms a Divine and Life-giving Energy. Christian worship, at its 
first introduction, was not designed to supplant, but to supplement, the ancient Ritual. It was pro- 
bably simple in outward character, as being only private; God's public worship being still intrusted 
to, and conducted by, the Ministers of the Old Dispensation. For a whole generation, the two went 
on simultaneously ; the public worship of the Old, the private worship of the New Dispensation. The 
two were ultimately to be fused together : the outward and expressive forms of the Old, adapted, under 
the guidance of the Holy Ghost, to clothe the august realities of the New. 

It is plainly recorded when and where the first Christian Service took place ; viz. on the eve of our 
Lord's Passion, and in " the large Upper Room " — hereafter to become the first Oratory of the Chris- 
tian Church. Though outwardly, it may be, without pomp and show, as bearing on it the shadow of the 
great Humiliation to be consummated on the morrow, yet has the world never beheld, before or since, 
a Service of such surpassing dignity, sacredness, and significance. Here we witness the meeting-point 
of two Dispensations ; the virtual passing away of the Law, and its transfiguration into the Gospel ; 
the solemn Paschal close of the Old Economy, the Holy Eucharistic Inauguration of the New. Here 
we see the whole Representative Church assembled together with its Divine Head. And here we find 
every essential element of Christian Worship introduced and blessed by Incarnate God Himself. The 
grand central feature of the Service is the Holy Eucharist. Clustering round, and subsidiary to it, we 
find supplication, intercession, exhortation, benediction, excommunication, and Holy Psalmody : " after 
they had sung {vixvyjaavTeg), they went out to the Mount of Olives." Here, in the solemn Eucharistic 
Anthem which accompanied the first Celebration ; — the Celebrant, God Incarnate, " giving Himself 
with His own Hands ;" and the Leader of the Holy Choir, God Incarnate, fulfilling His own gracious 
prediction, " In the midst of the Church will I sing praise unto Thee " (vfxv^crco ere) — do we behold the 
Divine Source of that bright and ever-flowing stream of " Psalms and Hymns, and Spiritual Songs," 
which was to " make glad the City of God." 

In this august and archetypal Service, then, we see all those venerable essentials of Christian 
Worship which it would afterwards devolve upon the Church, under the guidance of the indwelling 
Spirit, to embody and express in her solemn Liturgies ; and for the clothing and reverent performance 
and administration of which it would be needful for her, under the same Holy Teaching, to borrow and 
adapt from that Divine Storehouse of Ritual which God had provided in the ancient Ceremonial. 



1 Ellicott's Historical Lectures on the Life of our Lord, p. 
93, 1st ed. 

2 The English version, ' ' breaking bread from house to house " 
[Acts ii. 46], would lead us to imagine, if it suggested the 
Eucharist at all, that this solemn Breaking of the Bread of 
Life — that "Bread which is the Communion of the Body of 
Christ " — took place irregularly, now in one private house, 
now in another. This is not, however, the meaning. Ear' 
oIkov is not at any house, but "at home," at one particular 
house, or home. And the then Home of the Infant Church 
was that Sacred Place where the Holy Ghost had descended, 



"filling the whole House where they were sitting;" — the 
"Large Upper Room," where the first Eucharist had been 
celebrated, where our Lord had appeared on two consecutive 
Sundays — " the Upper Boom" [to uirepfov, Acts i. 13], to 
which our Lord's chosen servants resorted after the Ascension 
in obedience to His command that they should not depart 
from Jerusalem, but wait there for His Promised Gift, and 
"where abode Peter, and James, and John, and Andrew, 
Philip," with the rest, who " all continued with one accord 
in prayer and supplication, with the women, and Mary the 
Mother of Jesus, and with His brethren." 



to tbe draper IBook, 



53 



But the chief point for us, at present, is this ; that in the "Hymn" of our Ever-Blessed Redeemer 
we meet with a new, and, if possible, more constraining warrant for the use of Music in Divine Worship. 
We learn that the " Service of Song," ordained of old by God for His Church, and commended by so 
many marks of His approval, so far from being discountenanced by our Lord, was deliberately sanctioned, 
appropriated, perpetuated, re-consecrated, by His own most blessed practice and example. Music was 
henceforth, no less than of old, to form one essential element in Divine Worship. Nor must we fail to 
notice that, as music was doubtless intended to find its appropriate place throughout the entire offices 
of the Christian Church, even as the threefold division of Church Music into " Psalms, and Hymns, and 
Spiritual Songs," 1 twice emphatically repeated by the Holy Ghost, would seem to indicate, so its special 
home is the Liturgy. Wherever absent, it should not be absent there : and the immediate juxta- 
position of the Words of Institution, in both Gospels, with the mention of the Hymns, may be reve- 
rently conceived to teach this. So also does the Church seem instinctively to have felt : regarding the 
Holy Eucharist as the great centre round which her songs of praise should cluster and revolve ; the 
great source from which they should take their rise, and flow forth. Pliny's mention of the early 
morning meetings of the first Christians to offer Divine Worship and sing hymns to Christ, probably 
refers to their Eucharistic assemblies. And Justin Martyr's expression must have a similar allusion, 
when he speaks of their offering up " solemn rites and hymns," Ho/x-7ra? kcu vp.vovs, — where the word 
Ho/u.7ras is interpreted by Grabius to denote the solemn prayers " in Mysteriorum Celebratione." 
[Apol. i. 13.] 

With regard to the nature of the music used in God's Church in early times, we are utterly in 
the dark. Over the grand old Temple Music, in fact over the whole of the ancient Jewish Ritual Song, 
there is an impenetrable veil hanging. There are doubtless natural reasons which may, in a measure, 
account for the fact ; especially this, that the ancient Jews seem to have possessed no musical characters ; 
so that the melodies used in their services have been traditional, and as an inevitable consequence, 
more or less at the mercy of the singers. And we must further bear in mind that, ever since the 
woful time of the Captivity, the Holy Nation, instead of maintaining its ancient grand Theocratic 
independence, has been in subjection successively to all the great powers of the world ; to the Baby- 
lonian, Medo-Persian, Grseco-Macedonian dynasties ; then, in turn, to Egypt and Syria ; then to the 
mighty power of Rome. When we consider this, and take into account also their intestine factions, 
their constant unfaithfulness to God, the gradual loss therefore of their inward strength and glory, and, 
with these, of the beauty and completeness of that perfect Ritual which at once clothed, expressed, 
enshrined, and preserved their Holy Faith ; it is no matter for wonder that, even before their dispersion 
into all lands, the memory of much of their own ancient music had faded away, and their Church song 
had lost its character, under the ever-varying heathen influences to which it had so long been inciden- 
tally subjected. 

From the modern Jewish music we can learn nothing. Music, we are told, has been authoritatively 
banished from the Synagogue ever since the destruction of Jerusalem ; the nation deeming its duty to 
be rather to mourn over its misfortunes in penitential silence, until the Coming of Messiah, than to 
exult in songs of praise. Hence the music which still practically exists in so many Jewish congi-egations 
throughout the world is more or less arbitrary, and destitute of traditional authority. 2 

We are in equal doubt as to the nature of the ancient Christian music. All we know is, that anti- 



1 Eph. v. 19 ; Col. iii. 16. 

In this threefold division it is scarcely possible to miss 
some special secret relation with the three several Persons of 
the Ever- Blessed Trinity. (1) The " Psalms, " flowing to us 
from, and uniting us to, the Old Dispensation, primarily lead 
us up to, and reveal to us, "the Father of an infinite 
Majesty." (2) The "Hymns," originating, as we have seen, 
from the Eucharistic Hymn in the Upper Room, bring us 
into special connection with our Lord Jesus Christ. (3) The 
"Spiritual Songs," as their very name indicates, rather 
represent the free, unrestrained outbreathings in Holy Song 
of that Divine Spirit which animates and inspires the Body of 
Christ. 

So that we find the first in our Psalters ; the second chiefly 
in our Liturgical Hymns, "Gloria in Excelsis," " Ter 
Sanctus," and the like; the third in our metrical songs, or 
odes, — those songs in which Christian feeling has ever 
delighted to find expression. 

The first class is rather occupied with God Himself ; the 
second, with God in His dealings with man through the One 



Mediator ; the third, with man in his dealings with God, 
through the Spirit of God quickening him. Reverence and 
devotion speak in the first ; dogma finds utterance in the 
second ; Christian emotion in the third. 

2 Dr. Burney says that "the only Jews now on the globe 
who have a regular musical establishment in their Synagogue 
are the Germans, who sing in parts ; and these preserve some 
old melodies or chants which are thought to be very ancient. " 

Padre Martini collected a great number of the Hebrew 
chants, which are sung in the different synagogues through- 
out Europe. Dr. Burney has inserted several of these in his 
History of Music. But, with a single exception, they shew 
not even the remotest affinity to the Gregorian system of 
melody ; nor, in the sequence of their notes, any possible 
observance of the ecclesiastical modes or scales. 

There is, however, one exception. One single melody 
bears so strange a resemblance (probably purely accidental) 
to a Church Chant, that it is worth preserving. Transcribed 
into modern notation, and written in a chant form, with 
simple harmony, it is as follows : — 



54 3 Bitual 31ntroDuction 



phonal singing was at a very early period introduced : in fact, there can be no reasonable doubt that it 
was a heritage bequeathed to the Christian Church from her elder Jewish sister, and that the Author of 
it was none other than the " Chief Musician " Himself. It was at Antioch, however, that the practice 
seems first to have systematically established itself, and from thence it ultimately spread over Chris- 
tendom. Antioch was a city of great importance in the history of Church Music, for the Church there 
was the one which, next in order after that of Jerusalem, rose to pre-eminence, and it was in a special 
way the mother and metropolis of Gentile Christendom. The account which Socrates gives of the 
beginning of antiphonal singing in this city is too interesting to be passed over. 

" Now let us record whence the hymnes that are song interchangeably in the Church, commonly called 
Antemes, had their originall. Ignatius, Bishop of Antioch in Syria, the third Bishop in succession from Peter the 
Apostle, who was conversant, and had great familiarity with the Apostles, saw a vision of Angels which extolled 
the Blessed Trinity with Hymnes that were sung interchangeably : and delivered unto the Church of Antioch the 
order and manner of singing expressed in the Vision. Thereof, it came to passe, that every Church received the 
same tradition. So much of Antemes." [Soceat. Eccl. Hist. vi. 12, Hanmer's transl., 1636.] 

Antioch, as capital of Syria, capital also of Roman Asia in the East, became a great intellectual as 
well as theological centre, and it appears to have been the city in which Church Song first worked 
itself into shape ; where Jewish tradition and Gentile intelligence met and blended ; where the ancient 
Hebrew antiphonal system of Psalm recitation, and the shattered fragments of the old Ritual Song, 
allied themselves with, and were subjected to the laws of, modern Grecian musical science. It seems 
almost certain that Church music is rather Greek than Hebrew in origin. Hellenism had long been 
doing a Providential though subsidiary Avork in preparing the world for Christianity. And though 
Greece had fallen under the iron grasp of the power of Rome, she had, in turn, subdued her conquerors 
to her literature, her language, and her arts. In the department of Christian Song, then, in the 
Church's first essays at giving musical expression to her sacred services, no doubt she would be mainly 
indebted to the science and skill of that nation which had already furnished her with a language, and 
which yet ruled the intellect of the world. The very names of the (so-called) ecclesiastical modes, or 
scales, — Dorian, Phrygian, Lydian, Mixo-Lydian, etc,,— bear incidental testimony to this fact, but perhaps 
the Church's metrical hymn-music is that branch of her song which is most directly and immediately 
borrowed from ancient Greece. We find the old Greek and Roman metres freely employed in the 
ancient Christian hymns ; and doubtless the music to which they were first allied bore no very remote 
resemblance to that used in the heathen temples. 

Metrical hymns appear to have been first used (to any extent) by heretics, for the promulgation 
of their tenets ; and then by the Church, with the view of counteracting heretical teaching, and popu- 
larizing the true faith. St. Chrysostom's attempts to overcome attractive Arian hymn-singing at 
Constantinople with more attractive orthodox hymn-singing, are well known. Socrates tells us of " the 
melodious concert and sweet harmony in the night season ;" of the " silver candlesticks, after the 
manner of crosses, devised for the bearing of the tapers and wax candles," presented to the good Bishop 
by " Eudoxia the Empress," and used by him to add beauty to his choral processions. 

It was shortly before this period that St. Ambrose had introduced into the West the system of 
Hymn -singing and Antiphonal Psalm-chanting. He is said to have learned it at Antioch, and to have 
brought his melodies thence. Responsive singing seems never to have been practised in the West till 
his time, and the circumstances attendant upon its introduction — for the purpose of relieving his 
people in their nightly services during the Arian Persecution — form an interesting episode in Church 
History. St. Augustine's touching account of the effect produced upon himself by the psalms and 
hymns in St. Ambrose's Church in Milan has often been quoted, and is well known. And it is 
in reference to the period just referred to that he informs us that " it was then ordained that 

Melody to the Title of the LI. and other Psalms, or Lamnatzeach, i.e, "To the Chief Musician," as sung by the Spanish Jews. 



(Original Key 
F.) 




to tfje Praper lBoofe. 55 



the Psalms and Hymns should be sung 'secundum morem Orientalium partium ;'" and that from 
Milan this Eastern antiphonal system spread throughout all parts of Western Christendom. [Aug. 
Conf. ix. 7.] 

It is very difficult to ascertain accurately (and this is not the place to discuss) the exact nature 
and extent of the influence exerted by St. Ambrose over the Music of the Church in the West. That 
his influence was very considerable is shewn by the fact of the extended use of the term " Cantus 
Ambrosianus " for Church song generally. Possibly this wide use of the term may account for the 
title given to the old melody of the " Te Deum," which — certainly, at least, in the form in which it has 
come down to us — cannot be of the extremely early date which its name, " The Ambrosian Te Deum," 
would appear to imply. 

But the name of St. Ambrose as a musical reformer was eclipsed by that of his illustrious 
successor St. Gregory, who flourished about 200 years after. As Church Song was all " Ambrosian " 
before his time, so has it, since, been all " Gregorian." The ecclesiastical modes, or scales, were finally 
settled by him ; until the time when Church Music broke through its trammels, rejected the confined 
use of modes and systems essentially imperfect, and, under the fostering influence of a truer science, 
developed its hidden and exhaustless resources. 

Without entering into any detail respecting the ancient Church scales, it may not be out of place 
to state thus much : — 

I. The four scales admitted by St. Ambrose, called the Dorian, Phrygian, Lydian, Mixo-Lydian 
(modifications of the ancient Greek scales so named), were simply, in modern language, our respective 
scales of D, E, F, G, without any accidentals ; the melodies written in each ranging only from the 
keynote to its octave, and ending properly on the keynote, thence called the "final." 1 

Now each particular scale had its own reciting note (or "dominant"), generally a fifth above the 
final. 

Thus (had there been no exception) we should have had :— 

The respective I y j and their corresponding ( t> 

"finals " of the ] F i " d° m 'i' nan t s "' or notes < p 

4 scales f p \ for recitation I j. 

But there was one exception. For some reason or other, B was not approved of as a recitation note ; 
and hence, in the second scale, C was substituted for it. 

II. To each of these four scales St. Gregory added a subordinate, or attendant scale — just as, in 
the ancient Greek system, each " principal " mode had two subsidiary, or " plagal," modes ; the one 
below (inro) it, and the other above (inrep) it — beginning four notes beloiv it, and therefore characterized 
by the prefix viro (hypo, or under). 

Thus, to St. Ambrose's 1st (or Dorian) mode, St. Gregory added a Ifypo-Dorian. 

To his 2nd (or Phrygian) „ „ i/^w-Phrygian. 

„ 3rd (or Lydian) „ „ JTypo-Lydi&n. 

„ 4th (or Mixo-Lydian) „ „ H i/po-Mixo-Lydian. 

So that the number of the scales, instead of four, became eight. 

Each added scale is essentially the same as its corresponding " principal " scale ; the " final " (or 
keynote, so to speak) of each being the same. Thus, D, for instance, is the proper final note for 
melodies, whether in the Dorian or Hypo-Dorian mode. 

The only points of difference between St. Gregory's added, and St. Ambrose's original, scales are 
these : — 

1. That each added scale lies a fourth beloiv its original. 

Thus, while the melodies in the four primary scales lie respectively between D, E, F, G, and 
their octaves ; the melodies in the " plagal," or secondary, scales lie between A, B, C, D, and their 
octaves. 

2. And next, that the recitation notes (or dominants) of the two sets of scales are different ; those 
of the added scales being respectively F, A, A, C. 



1 It is not meant that all the chants or melodies in each 
mode do really end on the "final ; " but that this is the note, 



in the scale, on which a melody, which came to a full close, 
■would naturally terminate. 



56 



a JRitual 3introDuction 



Range of 8 notes, 
beginning from 


"Final" (or 
Keynote). 


" Dominant" (or 
Reciting note). 


D 


D 


A 


A 


D 


F 


E 


E 


C 


B 


E 


A 


F 


F 


C 


C 


F 


A 


G 


G 


D 


D 


G 


C 



Thus the eight scales as finally settled by St. Gregory are as follows 

Name. 

1st. Dorian 

2nd. Hypo-Dorian 

3rd. Phrygian 

4th. Hypo-Phrygian 

5th. Lydian 

6th. Hypo-Lydian 

7th. Mixo-Lydian 

8th. Hypo-Mixo-Lydian 

In strict Gregorian song the notes were all of uniform length ; and the only accidental ever 
allowed was the B fiat. 

It was necessarily by slow degrees that Ritual song assumed its full proportions, and the Divine 
Service clothed itself, in all its parts, with suitable musical dress. 

Monotonic Recitative forms the basis of "plain song." In fact, in early times it would appear 
that, except in the Hymns, Church Music was exceedingly simple in character. St. Augustine tells us 
that St. Athanasius strongly discouraged the use of much inflexion of voice and change of note in the 
saying of the Divine Office. He would even have the Psalms sung almost in monotone : a practice, 
however, with which St. Augustine's keen musical susceptibilities could not bring him wholly to 
sympathize. 

From the simple monotone, the other portions of the plain song little by little develope themselves. 
The bare musical stem becomes ever and anon foliate : its monotony is relieved with inflexions 
recurring according to fixed rule. Then it buds and blossoms, and flowers into melodies of endless 
shape. 

When the musical service of the Western Church became m a measure fixed, it consisted mainly 
of the four following divisions ; 

1. There was, first, the song for the prayers, the " Cantus Collectarum," which was plain 
monotone. 1 

2. Secondly, there was the song for the Scripture Lections, the " Cantus Prophetarum," " Episto- 
larum," " Evangelii," which admitted certain inflexions. These inflexions were for the most part of a 
fixed character, and consisted (ordinarily) in dropping the voice, — a. at each comma or colon, a minor 
third (" accentus medius ") ; /3. at each full-stop, a perfect fifth (" accentus gravis "). 2 

The same rule was followed in intonating the versicles and responses, the versicle and response 
together being regarded as a complete sentence ; the close of the former requiring the " mediate," the 
close of the latter the " grave " accent. 3 

3. The third division embraces the Psalm-chants. These seem originally to have followed the 
rule of the " Cantus Prophetarum ;" to have consisted of plain monotone, relieved only by one of the 
" accents " at the close of each verse. In course of time the middle, as well as the end of the verse, 
came to be inflected. The inflexions became more varied and elaborate ; the result being- a whole sue- 
cession of distinct melodies, or chants, following the laws of the several ecclesiastical modes. 

4. As the third division admitted of far greater licence than either of the two former (ultimately, 
of very considerable melodic latitude), so was the fourth division more free and unrestrained than all. 



1 In the Roman use the monotone was unbroken ; but in the 
Sarum use there was generally the fall of a perfect fifth (entitled 
the " grave accent ") on the last syllable before the Amen. 

BR** 



122: 



1221 



A - men. 
2 But in case the clause ended with a monosyllable, the fol- 
lowing variations took place : — 

a. The "accentus medius " p£? 



32Z 



gave way to 



the "accentus moderatus," or " interrogativus," 



e 



jS. And the " accentus gravis " -I 



~JZ2T. 



to the 



" accentus acutus," 



m 



It is noticeable that while the Church of England (following 
the lead of Merbecke) has retained the use of the " mediate " 
and " moderate " accents, she seems practically to have parted 
with the "grave" and the "acute:" but the acute is still 
used for the Preces in Lincoln Cathedral. 

3 Or their substitutes, in case of a monosyllabic termination. 
See the preceding note. 



to tbe Praper "Book. 57 



This embraces the music for the Hymns, metrical or prose ; for Prefaces, Antiphons, and the like. 
From these any continuous recitation note disappears altogether, and an unrestricted melody is the 
result. 

Church Song has passed through many vicissitudes ; becoming at times viciously ornate, debased, 
and emasculate. So long as the people took part in the service, the music was necessarily kept very 
simple. When they ceased to participate, and the service was performed for them, the once simple 
inflexions and melodies became expanded and developed, — ten, twenty, or more notes being constantly 
given to a syllable ; and the plain song became the very reverse of plain, and for purposes of edifica- 
tion wellnigh useless. 

Many protests were from time to time issued ; but it was not until the period of the Council of 
Trent, in the sixteenth century, that really effectual and energetic measures were taken to arrest the 
growing evil. At that time the laborious task of examining and revising the Plain Song of the 
Western Church was intrusted, by the musical commissioners appointed by the Council of Trent (one 
of them the great St. Carlo Borromeo), to Palestrina, who chose for his principal coadjutor the pains- 
taking Guidetti. 

But twenty years before Palestrina had set about his toilsome work a similar movement had 
been initiated in this country, in connection with our revised Office-books. When the great 
remodelling of our English Services took place, earlier in the same century ; when the The Mugic 
energetic and successful attempt was made to render them once more suitable, not lish service- 
only for private and claustral, but for public congregational use, and at the same time 00 S- 
to disencumber them of any novelties in doctrine or practice which in the course of ages had fastened 
round them ; when the old Mattins, Lauds, and Prime of the Sarum Breviary were translated into the 
vernacular, compressed, and recast into the now familiar form of our English " Mattins," or " Morning 
Prayer," and the Vespers and Compline into that of our " Evening Prayer," or " Evensong ; " the 
question of the music for these rearranged Offices forced itself upon the notice of our Church rulers. 
And it is most interesting to note how the same wise conservative spirit, which had guided the changes 
in the words, manifested itself in the corresponding changes in the music with which those words were 
to be allied. 

Radical alteration in either department there was none, simplification being the main object. 
And thus, in the province of Church Music, the great aim was not to discard, but to utilize the ancient 
plain song, to adapt it to the translated Offices, to restore it to something more of its primitive " plain- 
ness," to rid it of its modern corruptions, its wearisome "neumas " and ornaments and flourishes ; so 
that the Priest's part, on the one hand, might be intelligible and distinct, and not veiled in a dense 
cloud of unmeaning notes, and the people's part, on the other, so easy and straightforward as to render 
their restored participation in the public worship of the Sanctuary at once practicable and pleasurable. 

It has been hastily imagined by some in modern days that our great liturgical revisionists of the 
sixteenth century designed to abolish the immemorial custom of the Church of God, alike in Jewish 
and Christian times, of saying the Divine Service in some form of solemn musical recitative, and to 
introduce the unheard-of custom of adopting the ordinary colloquial tone of voice. But such a serious 
and uncatholic innovation never appears to have entered into their heads. The most that can be 
said of our English Post-Reformation rule on this subject is, that in case of real incapacit}^ on the part 
of the priest, or other sufficient cause, the ordinary tone of voice may be employed ; but this only as an 
exceptional alternative. The rule itself remains unchanged, the same as of old. 

The Rubrical directions, " read," " say," " sing," expressed in the old technical language, are sub- 
stantially what they were before. The first of these words, " legere," was the most general and com- 
prehensive ; merely expressing recitation from a book, without defining the " modus legendi," or 
stating whether the recitation was to be plain or inflected. The usual modes of recitation are expressed 
in the words " say " and " sing ; " the former (" dicere ") pointing to the simpler, the latter (" cantare ") 
to the more ornate mode. Thus the old " legere " might signify (and often did) ornate singing ; and it 
might signify (and often did) plain monotone ; and it is observable that the words " say " and " sing " 
are often employed interchangeably in the old rubrics, when their specific distinctions do not come into 
prominence. x 

The same holds good as to our present Book. For instance, in one place wc find a rubric ordering 

1 "How depe and inwarde comfortc shoulde yt be to you to synge and rede and say thys holy soruyce." [Our Lady's 
Mirror, E. E. T. Soc. ed. p. 10.] 



58 a iRitual 3lntronuction 



that the Athanasian Creed shall be " read here." Now, the point of this rubric being the particular 
position in which the Creed shall be recited, and not the particular mode of its recitation, the general 
term " legere" is employed. The "modus legendi" is determined by other rubrics, which prescribe that 
it may be " either said, or sung ; " which allow (that is) of both modes of choral recitation, either the 
plain or the ornate ; either the simple monotone, or the regular chant. 

The same thing occurs in another rubric, which (like the former), dealing with the position, not 
the mode, ordei's the " Venite " to be " read " in a certain place. Now the general term " read " in this 
instance is obviously equivalent with the word " sing ; " the Church of England always contemplating 
that the Psalms shall be not said on the monotone, but sung to regular chants. 1 

The two works which directly illustrate the mind of the English Church as to the musical render- 
ing of her reformed Service are, 1st, the Litany published by Cranmer with its musical notation (the 
first instalment of our Book of Common Prayer) ; and, 2ndly, the more important work containing the 
musical notation of all the remainder of that Book, edited (plainly under the Archbishop's supervision) 
by John Merbecke, and published " cum privilegio " in the same year with the first Prayer Book of 
Edward VI. 

A word or two may be said respecting both these publications. 

1. The Litany was published in 1544 in a work entitled "An exhortation unto praier thought 
mete by the King's Majestie and his clergie, to be read &c. Also a Litany with suffrages to be said or 
sung." Now this Litany was set to the beautiful and simple old Litany chant still used in most of our 
Cathedrals and Parish Churches where the service is chorally rendered. It was republished by Grafton, 
with harmonies in five parts, a month after its first appearance. Some twenty years afterwards it was 
again harmonized by Tallis ; and it has been harmonized and set in different forms by many of our 
English Church musicians. 

2. The other publication was entitled " The Booke of Common Praier noted," wherein " is con- 
teyned so much of the Order of Common Praier as is to be song in Churches." Like the Prayer Book 
itself, it contains nothing absolutely new: the old English Service Music being simplified, and adapted 
to our revised and translated Offices. The adjustment of the musical notation is as follows : — 

i. For the Prayers, the old " Cantus Collectarum/' or simple monotone, is used. 2 
ii. For the Versicles and Responses, the old inflected " Cantus Prophetarum." 3 
iii. In the Scripture Lections, however, it seems manifest that it was not in contemplation to retain 
the use of this last-mentioned inflected song, which of old appertained to them. In the Pre-Reforma- 
tion Service-books the " Capitula " and the Lections were generally very short ; the latter being 
moreover broken and interrupted by Antiphons. Here, inflected musical recitative might not be 
inappropriate. But to sing through a long lesson from the English Bible in the same artificial method 
would be plainly wearisome, if not somewhat grotesque. 4 Hence our rubric ordered that " in such 
places where they do sing, then shall the lesson be sung in a plain tune, after the manner of distinct 
reading ; and likewise the Epistle and Gospel." 

Now here the emphatic word appears to be "plain" as opposed to " inflected ; " and the object of 
the rubric, to recommend the substitution of the " Cantus Collectarum," or monotone, for the Lessons, 
Epistle, and Gospel, in place of the ancient " Cantus Prophetarum." It is needless to point out, by the 
way, in the face of a rubric which defines the mode in which even the lessons are to be " sung," how 
little idea there was on the part of our Liturgical Revisers of interfering generally with the ancient 
musical performance of Divine Service. 

It may not be out of place here to remark, that the above rubric which ordered the "plain tune" 
for the lessons, was, after the lapse of above a century, ultimately withdrawn. The Puritans strongly 
urged its withdrawal at the Savoy Conference, prior to the last Review in 1661. Our Divines at first 
refused to yield, alleging that the objections urged against the use of monotone for Holy Scripture were 
groundless. However, they gave way at last : and it is, perhaps, happy that they did. For, while in 
the case of solemn public addresses to Almighty God, the grave, devout, unsecular, ecclesiastical recita- 
tive is alone appropriate ; in the case of addresses to man, even though they are lessons of Holy Scrip- 



1 " The Psalter, or Psalms of David, pointed as they are to 
be sung (or said) in Churches." The Psalter, we see, is speci- 
ally pointed for singing : the pointing itself plainly expressing 
the mind and wish of the Church. The "say" only gives a 
permissible alternative where there is no choir. 

2 In two instances (but only two) Merbecke has adopted a 



special peculiarity of the Sarum (as distinguished from the 
Roman) Rite, in the employment of the grave accent (see p. 
56) on the last syllable of the collect preceding the " Amen." 

3 See also p. 56. 

4 See, however, an instance of this method described in a 
note on Palm Sunday. 



to tbe Prater OBoofe. 59 



ture, which are read for purposes of instruction, a freer and less formal mode of utterance seems 
alike suitable and desirable. 

iv. The Te Deum is set to the ancient Ambrosian melody, simplified and adapted to the English 
words from the version given in the Sarum Breviary. 

v. The other Canticles and the Psalms are assigned to the old Gregorian chants. The Book does 
not actually contain the Psalter with its chants (just as it does not contain the Litany with its music, 
which had been already published). A simple Gregorian melody (8th tone, 1st ending) is given for the 
"Venite;" after which is added, "and so forth with the rest of the Psalms as they are appointed." 
The primary object of this was, probably, to keep the Book in a reasonably small compass, and avoid 
the great additional expense of printing a musical notation for each verse of the entire Psalter. But 
partly, no doubt, it was the uncertainty then felt (and even to the present day, to some extent experi- 
enced) as to the best mode of selecting and adapting the old chants to English words, which caused 
the editors instinctively to shrink from the responsibility of so soon determining these delicate points, 
and to prefer leaving it to the different Choirs and Precentors to make experiments, and adapt and 
select according to their own judgement. There is no proof that it was intended to fasten this par- 
ticular book upon the English Church. It was probably of a tentative and experimental character. 
It was put forth as a companion to our Revised Service-book, as a practical explanation of its musical 
rubrics, and as also furnishing examples and specimens of the way in which the framers of our 
vernacular Offices originally contemplated that they should be allied with the old Latin Ritual Song. 

vi. In the music for the Hallelujah (" The Lord's Name be praised "), for the Lord's Prayer in the 
Post-Communion, and for the Kyrie (the melody of the latter borrowed from the Sarum " Missa pro 
Defunctis "), we find merely the old Sarum plain song reproduced in simplified form. 

vii. The Nicene Creed, the Gloria in Ex.celsis, and the Offertory Sentences appear to be all original 
settings, although they are, as is sufficiently evident, founded, to a considerable extent, on the old 
Church plain song. 

From what has been said it will incidentally appear, 1st, how fully determined were our sixteenth- 
century Revisionists that the Offices in their new form should not lose their old choral and musical 
character ; and thus that Divine Service should still continue what it had ever theoretically been, a 
"Service of Song;" and, 2nd, how earnestly anxious they were that the music should be of a plain 
and simple character, so that it might be a real aid in the great object they had before them, that of 
restoring to the people their long-suspended right of due and intelligent participation in the public 
worship of the Sanctuary. 

In illustration of these points, Cranmer's letter to Henry VIII., dated Oct. 7, 1544, is interesting ■ 
and although it is printed entire at p. 21, it is necessary again to refer to it in connection with our 
present subject. After speaking of the English Litany already published with musical notation ; and 
of certain other Litanies, or " Processions," which he had been preparing, and which he requests the 
King to cause to be set to music, on the ground that " if some devout and solemn note be made there- 
unto," " it will much stir the hearts of all men to devotion ;" he proceeds to offer his opinion as to the 
kind of music suitable for these Litanies, as also for other parts of the Service : — 

" In mine opinion the Song that shall be made thereunto would not be full of notes, but as near as may be 
for every syllable a note ; as be, in the Matins and Evensong, ' Venite,' the Hymns ' Te Deum,' ' Benedictus,' 
'Magnificat,' 'Nunc Dimittis,' and all the Psalms and Versicles ; and, in the Mass, 'Gloria in Excelsis,' 'Gloria 
Patri,' the Creed, the Preface, the ' Pater noster,' and some of the ' Sanctus ' and ' Agnus.' As concerning the 
' Salve, festa dies,' the Latin note, as I think, is sober and distinct enough ; wherefore I have travailed to make 
the verses in English, and have put the Latin note unto the same. Nevertheless, they that be cunning in singing 
can make a much more solemn note thereto. I made them only for a proof, to see how English would do in 
song." * 

The last portion of this letter introduces a subject on which it is necessary to add a few words, 
viz. the use of Metrical Hymns in public worship. 

Cranmer himself was most anxious to have retained the use of them, and with that view set about 
translating the Breviary Hymns. But he was so dissatisfied with his attempts, that eventually he 
gave up the idea. This loss was a serious one, and soon made itself experienced. Fervent Christian 
feeling must find means of expression ; and if not provided with a legitimate outlet, such as the Hymns 

1 For the Melody of the Hymn "Salve, festa dies," see the "Hymnal Noted," No. 6*2. 



6o 



a JRitual 31ntrormction 



of the Church were intended to furnish, will vent itself in ways irregular, and, perhaps, in unorthodox 
language. 

It is difficult to ascertain the exact time when the practice of popular Hymn and metrical Psalm 
singing established itself in connection with our revised Ritual, though independently of its direct 
authority. Such singing was in use very early in Elizabeth's reign, having doubtless been borrowed 
from the Protestants abroad. For the purpose of giving a quasi-official sanction to a custom which it 
would have been very unwise to repress (and thus, through a sort of bye-law, to supply a practical 
want in our authorized public Ritual), it was ordained, by a Royal Injunction in the year 1559, that, 
while there was to be " a modest and distinct song so used in all parts of the Common Prayers in the 
Church that the same might be understanded as if it were read without singing ; " (in other words, 
while the old traditional plain song, in its simplified form, is to be employed throughout the whole of 
the service ; yet,) " for the comforting of such as delight in musick it may be permitted, that in the 
beginning or at the end of the Common Prayer, either at morning or evening, there may be sung an 
hymn or such like song to the praise of Almighty God, in the best sort of melody and musick that may 
be conveniently devised ; having resoect that the sentence [i.e. sense] of the hymn may be under- 
standed and perceived." 

To this Injunction of Queen Elizabeth we owe our modern Anthem ; on which it is necessary to 
add a few words. 

The term itself is merely an Anglicized synonym of the word Antiphon. Its old spelling was 
Antem, Anteme, or Antempne. 1 Its origin is the Greek word avrlcpuivov, or rather avTi<pwva (anti- 
phona : neut. plur.), which is the old ecclesiastical term. From antiphona comes the Italian and 
Spanish antifona, as well as the old English form antephne, and the Anglo-Saxon antefn. Now, just 
as the Anglo-Saxon word stefn (the end, or prow, of a ship) became stem in English, so did Antefn 
become Antem. The further change of the initial ant into anth is merely parallel with the correspond- 
ing change of the old English te and ta into thee and that. 2 

From the fact of Barrow in one of his sermons spelling the word " Anthymn," Dr. Johnson and 
others have hastily inferred that its true origin is to be traced in avri v/jlvos or avSv/xvos (unti-hymnus, 
or anthymnus), which would give it the meaning of a responsive hymn. And it is by no means 
improbable that the accidental similarity in sound between the final syllable of " Anthem " and the 
word "hymn," coupled with the fact of the intelligible, and in a measure correct, meaning which 
this plausible derivation would seem to afford, has not been without its influence in determining the 
popular sense of the word itself. But there is not a vestige of authority for this latter derivation, 
and it is certain that <f>toprj, not v/uvos, is the root out of which " Anthem " grows. 

In its earliest form, the Anthem, or Antiphon, seems to have been a single verse out of any Psalm 
repeated after the recitation of the Psalm (and, in later times, before its recitation also) with a view of 
fixing the keynote, so to speak, of the Psalm ; of bringing into prominence, and fastening attention 
upon, some special idea contained within it. In course of time the Antiphons came to be selected from 
other Psalms than the particular ones to which they were affixed ; and appropriate passages of Scrip- 
ture from any book, and even short uninspired sentences in prose or verse, came to be similarly 
applied. 3 

When the use of a " Hymn, or such like song," was authoritatively permitted at the beginning or 
end of Common Prayer — not only with a view of adding dignity and interest to the worship of Almighty 
God, and rendering the Service of Praise more worthy of Him to Whom it was offered, but with the 
twofold secondary end also (1) of "comforting" musical people by allowing the strains of the Sanctuary 
a greater freedom of developement than the mere chant and plain-song intonations admitted, and thus 
(2) of encouraging amongst all classes the study and practice of music — our Church composers, in casting 
about for suitable words, seem first to have had recourse to the old Antiphons, many of which they set 
to music. Other similar brief and characteristic passages of Holy Scripture, Prayers, Hymns, and the 



1 See Our Lady's Mirror, p. 163, E. E. T. Soc. ed. 

2 For a discussion on the derivation and use of the word 
Anthem, see Notes and Queries, 2nd Series, xi. 457, 491 ; xii. 
90, 151. Also Skeat's Etym. Diet. s. v. 

3 From the fact of the Antiphon giving the keynote or 
leading idea of the Psalm to which it was attached, we find 
the word Anthem frequently used for the text of a sermon. 
It may be remarked, that as the idea of responsive music lies 



at the bottom of Antiphon, or Anthem (whence we find old 
writers speaking of the Psalms as sung Anthem-ivise, i.e. re- 
sponsively), so, in the actual and varied use of the word we 
find sometimes the responsive and sometimes the musical 
element coming into prominence : occasionally, one or the 
other element entirely disappearing. In the text of a sermon, 
for instance, there is nothing musical. In a modern Anthem 
there is nothing necessarily responsive. 



to tfjc Iprapcr IBoofe. 



61 



like, were speedily selected for the same purpose ; but the name " Anthems," whether they happened to 
have been used as Antiphons or not, equally attached itself to all. 

Many have endeavoured to discover some definite ritual significance in the word itself, and in the 
position occupied by the Anthem in our Service, to account for its name. It has been regarded as 
the intentional " residuum " of the Antiphons of the old Service-books. But such theories, though 
interesting, are unsubstantial. It is all but certain that it was through a loose, accidental, popular 
application of an old term, the strict meaning of which was not a matter of much concern, rather than 
through any deliberate conviction of the modern Anthem being, practically or theoretically, identical 
with, or a legitimate successor and representative of the old Antiphon, that the name Anthem finally 
allied itself with that class of musical compositions or Sacred Motets which now form a recognized 
adjunct to our English Service. 1 It may be added that, in country parishes, where a trained choir 
could not be obtained, a metrical Psalm would be sung in the place of the Anthem, and fall under the 
same general designation. 

The actual period of the introduction of the term in its familiar modern and popular sense, to 
denote a piece of sacred music for the use of the Church, may perhaps be approximately illustrated by 
a comparison of the titles of two successive editions of a very important musical work. Within the 
year after the publication of Queen Elizabeth's Injunction giving permission for the use of a " Hymn, 
or such like song," John Day printed his great choral work entitled, " Certain notes set forthe in 4 & 
5 parts, to be sung at the Morning, Communion, & Evening Prayer, very necessary for the Church 
of Xt to be frequented & used. And unto them be added divers godly Prayers & Psalmes in the 
like form to the Honour and Praise of God." Five years later, this fine work, to which Tallis with 
other famous Church writers contributed, was reprinted, though with a somewhat different title : 
" Morning & Evening Prayer & Communion set forth in 4 parts, to be sung in Churches, both for 
men & children, with divers other godly Prayers & Anthems of sundry men's doyings." In the 
second edition we thus have the word "Anthems" used, where in the first edition "Psalmes" had 
been employed. 

An illustration of the early actual use of the Anthem in its modern English sense is afforded by 
Strype, in his description of the Lent Services which took place in the Chapel Royal, within a year of 
the time when the permissive Injunction for the use of " a Hymn, or such like song," was published, at 
the beginning of Elizabeth's reign. 

•'The same day" (he writes, i.e. Midlent Sunday, March 24, 1560), "in the afternoon, Bp. Barlow, one of 
King Edward's Bishops, now Bishop of Chichester, preached in his Habit before the Queen. His sermon ended 
at five of the clock : and, presently after, her Chapel went to Evening Song. The Cross as before standing on 
the Altar ; and two Candlesticks, and two Tapers burning in them. And, Service concluded, a good Anthem was 
sung." [See also Machyn's Diary, 1560.] 

Thus the place of the Anthem became practically settled after the third Collect, with which 
Morning and Evening Prayer at that time concluded ; although it was not till above a hundred years 
after this period that there was any rubrical recognition of the Anthem, or direction concerning the 
time of its performance. When, however, at the last Review, in 1661, the concluding prayers were 
added, the Anthem was not removed to the end of the Service, as before, but was still allowed to retain 
its old traditional place after the third Collect. And it was with a view of fixing this position that the 
Rubric was inserted, " In Choirs and places where they sing, here followeth the Anthem." 

But although this is the only place where the introduction of a " Hymn, or such like song," or 
"Anthem," is definitely authorized, yet custom has sanctioned a much freer interpretation of the 
Rubric than its words actually convey. Practical need has asserted and substantiated its claim. The 
Rubric, or rather the original Injunction on which the Rubric was based, has shewn itself conveniently 
expansive and elastic, and the word " Anthem " proved a pregnant and germinant one, covering at 
once the Hymn, the Intro it, and the Anthem proper. The truth is, however, that it is to custom and 
necessity, not to Rubrics or Injunctions, that we owe the general introduction of Music, as distinct 
from Plain song, into our Revised Offices. Custom drew forth the Injunction of Queen Elizabeth ; the 
Injunction subsequently gave rise to the Rubric. But as Music originally found its wa} r into our 



1 It will also be observed that the two English words — 
really identical, and coming from the same root — Antiphon 
and Anthem, have finally parted company ; the former 
retaining its ancient ritual, the latter acquiring a modern 



musical meaning. " Antem ys as niochc to say as a sownyngo 
before. For yt ys begonno before the Psalmes yt is as moche 
to saye as a sownyngo ageynste. " [Our Lady's Mirror, p, 94, 
E. E. T. Soc. ed.] 



62 



a I&ttual 3IMrotiuction 



Reformed Service independently of written authority, so, independently of written authority, does it 
continue. For the very necessity which received formal recognition in the Anthem-Rubric, refuses to 
be satisfied with or limited by the strict terms of that Rubric. The Anthem, in some shape or other, 
was a fact before ever any written authority called it into legal existence ; and in like manner, Hymn- 
singing, over and above the Anthem, has been, and is, and will be, an actual fact, notwithstanding its 
apparent want of formal rubrical sanction. 

The result of all is, that while " the Anthem " still retains its place, as a special offering to God of 
the firstfruits of sacred musical skill and science, " in choirs and places " where such an offering is 
possible, the additional introduction elsewhere of suitable Hymns, whether in the Eucharistic or other 
Offices, as aids and reliefs to the Services, is not only not thereby excluded, but practically and 
subordinately and implicitly sanctioned. 

This Section may be concluded with some practical rules on the subject of which it has treated. 

1. Although, as we have seen, there was no deliberate intention, on the part of our Liturgical 
Revisers, that the old Antiphon should be reproduced, or find an exact counterpart in the modern 
Anthem ; still, on the other hand, it is most desirable that the Anthem should practically — by its 
appropriate character, by its responding accordantly to the Service of the day, bringing out and 

1 emphasizing its special theme — vindicate its right to the title it has obtained, and prove itself a 
legitimate successor and representative of the Antiphon. 1 Anthems or Hymns may thus become 
invaluable auxiliaries ; imparting a freedom and variety to our Service which it would not otherwise 
possess, and rendering it susceptible of easy adaptation to the ever-changing phases of the Church's 
year. If the " Hymn, or such like song," does not possess any of this " Antiphonal " character, if it is 
regarded merely in the light of so much music interpolated into the Office by way of relief, it becomes 
simply an element of disintegration, splitting up the Service into several isolated fragments, instead of 
imparting a unity and consistency and character to the whole. Hence the need of due and reverent 
care in the selection of the Anthems and Hymns. Judiciously chosen, they may not only give new 
beauty and meaning to our Services, but may also prove most useful and delightful means of propa- 
gating and popularizing Church doctrine, and promoting the growth of genuine and healthy Church 
feeling. 

2. As regards the position of the Hymns. The Elizabethan Injunction specifies the " beginning 
or end of Common Prayer ;" and the Rubric says, " after the third Collect." So that we have three 
available places for " Hymns, or such like songs." The Hymn at the beginning of Common Prayer, 
although desirable on great Festivals, as a kind of Antiphon fixing the keynote of the whole succeed- 
ing Service, is somewhat inconsistent with the general penitential character of the Introduction to our 
Mattins and Evensong, and should not, therefore, be ordinarily employed. 2 During the Eucharistic 
Office, the singing of Hymns, independently of the Nicene Creed, and the great Eucharistic Hymn 
" Gloria in Excelsis," is most desirable. There may be (1) an introductory " Introit ; " (2) a Hymn, 
or (as the alternative provided in Edward's first Prayer Book) the "Agnus Dei," 3 after the Prayer of 
Consecration ; and (3) a Hymn, or (as a very suitable alternative) the " Nunc Dimittis," when the 
Service is over, and the remains of the Consecrated Elements are being reverently consumed. In the 
Office for Holy Matrimony, the Order for the Burial of the Dead, and other occasional Offices, Hymns 
may be often most appropriately and happily introduced. 

3. With regard to the exact nature of the music to be employed in the Psalms, Hymns, Canticles, 
Anthems, etc., it would be most unwise, even if possible, to lay down any strict rules. While it would 
be a great error to discard many of the ancient Hymn-tunes and Psalm-chants of the Church, it would 
be a no less serious error to keep exclusively to them. The Church must bring forth from her treasure- 
house "things new and old;" not only the severe (and to some ears uncouth) unisonous strains 
of bygone times, but also the rich, full harmonies of modern days. All must be freely, fearlessly 



1 It should, perhaps, be remarked, that there still remain 
in the Prayer Book a few instances of the word Anthem 
retaining its old meaning. For example, the Invitatory 
Psalm, " Venite exultevius," is regarded in some sort as a 
fixed Antiphon before the Psalms for the day, and is in this 
sense called an Anthem ; the Rubric enjoining its constant 
use, " except on Easter-day, upon which another Anthem is 
appointed. " The word is also used in its old sense in the 
following passage from the Introduction, "Concerning the 
Service of the Church:" "For this cause be cut off 



Anthems, Responds, Invitatories, and such like things as did 
break the continual course of the reading of the Scripture. " 

The "0 Saviour of the world," after the Psalm in the 
" Visitation of the Sick," is strictly an Antiphon. 

2 See, however, a note on the invitatory character of the 
Sentences in a note upon them. 

3 " In the Communion time the Clerks shall sing — 

" ' Lamb of God, that takest away the sins of the world, 

have mercy upon us. 
" ' Lamb of God, etc., grant us Thy peace.' " 



to ttje Praper 16oofe. 63 



employed, according as taste, or special circumstances, or choral capability may dictate. Experiments 
must be made, mistakes perhaps braved ; for many questions as to the best practical methods of 
linking together the " sphere-born, harmonious sisters, Voice and Verse " in the Service of the Sanctuary 
remain as yet undecided. Hasty dogmatism, and intolerant exclusiveness, in reference to the 
accessories of Divine Worship, are much to be deprecated, for in all matters of external apparatus the 
Church of England has yet much to learn. In putting forth the full strength of the Prayer Book, and 
developing its inward powers and energies, there will be also gradually disclosed outward features and 
graces which seem new and strange from their having been so long latent. But it is certain that all 
the resources of the Church, external as well as internal, are needed for modern times ; and that all 
appliances, musical, ritual, aesthetic, should be brought to bear on the Services rendered to God by so 
cultivated an age, and set forth before men to win and help their souls. God having given all these 
outward aids— music, ritual, art — He means them to be employed for His glory, and in order to 
influence, and subdue, and attract mankind. As churches should be beautiful, and ritual beautiful, so 
music also should be beautiful ; that it may be a more fitting offering to Him, and better calculated to 
impress, soften, humanize, and win. None of these Divinely-granted helps may be contemptuously 
laid aside. All should be reverently, humbly, piously used; used for God, not for self; used in full 
and fearless confidence that it is His own blessed Will that they should be used ; used with the single 
eye to the glory of God, and the spiritual welfare of His people. 



SECTION III. 

THE ACCESSOEIES OF DIVINE SERVICE. 

Divine Service being, as the term implies, the act of Worship rendered to God, it follows from the 
consideration of His Majesty that the place where it is offered, and the persons engaged in conducting 
it, should be furnished with whatever is suitable to denote its reverent dignity. The practice of the 
Jewish Church in this respect, based as it was on a Divine command which prescribed even its 
minutest details, proves that such accessories are not in their own nature unacceptable to God, or 
inconsistent with the claims of a Spiritual Being to the homage of His rational creatures. Further, 
the sanction given by our Lord Jesus Christ and His Apostles to the Services of the Temple and the 
Synagogue, and the application made of the Jewish Ritual by St. Paul in his Epistle to the Hebrews, 
furnish indisputable authority for incorporating similar symbolic uses with Christianity, in order that 
it may present itself to mankind in a not less attractive form than the Religious System which it Avas 
designed to complete, but did in the end supersede. That such a Christian adaptation of other existing 
Religious Ritual Customs was considered to be right and desirable, is evidenced by the fact that the 
Christian Church, from its earliest days downwards, has everywhere exhibited, though in varying 
degrees, this combination of Symbolical Ritualism with the highest spiritual worship; and thus has 
practically enunciated a law — that Divine Service is to be accompanied with external accessories. 

The Rule given by the Church of England in applying this principle is contained in the following 
general Rubric, which is placed in a prominent position at the beginning of the Prayer Book : " And 
here is to be noted, that such Ornaments of the Church, and of the Ministers thereof, at all Times of 
their Ministration, shall be retained, and be in use, as were in this Church of England, by the Autho- 
rity of Parliament, in the Second Year of the Reign of King Edivard the Sixth." 

A Rubric substantially, though not quite verbally, identical with this, first appeared in the Eliza- 
bethan Prayer Book of 1559 : the necessity for which arose out of the determination, on Queen Eliza- 
beth's accession, to abandon the Latin Service-books, which had been restored in Queen Mary's reign, 
and to revert to the form of Divine Worship arranged in the Second Prayer Book of King Edward VI. 
[A.D. 1552], though with some revisions which made it more conformable to the First Reformed 
Prayer Book [a.d. 1549]. This change in the Services necessarily required some adaptation in the 
Accessories of Divine Worship ; and as these had also undergone alterations during the period in which 
the Prayer Books of 1549 and 1552 were employed, it was requisite to adopt some standard by which 
to regulate them. The standard chosen was the use which prevailed " by the Authority of Parliament, 
in the Second Year of the Rehm of King Edward the Sixth." The Rubric which declared this decision 



6 4 



a Eitual Introduction 



was also incorporated with the Elizabethan Act of Uniformity ; it was retained in the very slightly 
revised Prayer Book of James I., and was re-enacted at the last revision in 1661. It will facilitate the 
comparison of these four directions, to place them in parallel columns, thus: — 



Prayer Boole, 1559. 

" And here is to be 
noted, that the Minister 
at the time of the Com- 
munion, and at all other 
times in his Ministration, 
shall use such Ornaments 
in the Church as were in 
use by authority of Parlia- 
ment in the second year of 
the reign of King Edward 
the Sixth, according to the 
Act of Parliament set in 
the beginning of this 
Book." 

[The Act of Parliament 
here referred to is that from 
which the clause in the 
next column is taken.] 



Statute 1 Eliz. c. 2, § 25, 
1558-59. 

" Provided always, and 
be it enacted, that such 
Ornaments of the Church, 
and of the Ministers there- 
of, shall be retained and 
be in use, as was in this 
Church of England by au- 
thority of Parliament, in 
the second year of the 
reign of Kins; Edward the 

o o 

Sixth, until other order 
shall be therein taken by 
the authority of the Queen's 
Majesty, with the advice 
of her Commissioners ap- 
pointed and authorized 
under the Great Seal of 
England, for Causes Eccle- 
siastical, or of the Metro- 
politan of this Realm." 



Prayer Booh, 1603-4. 

" And here is to be 
noted, that the Minister 
at the time of the Com- 
munion, and at all other 
times in his Ministration, 
shall use such Ornaments 
in the Church, as were in 
use by authority of Parlia- 
ment, in the second year of 
the reign of King Edward 
the Sixth, according to the 
Act of Parliament set in 
the beginning of this 
Book." 

[The Act of Parliament 
here referred to is that from 
which the clause in the 
preceding column is taken.] 



Prayer Book, 1662. 

" And here is to be 
noted, that such Orna- 
ments of the Church, and 
of the Ministers thereof at 
all times of their Ministra- 
tion, shall be retained and 
be in use as were in this 
Church of England by the 
Authority of Parliament, 
in the second year of the 
reign of King Edward the 
Sixth." 1 



But it should be noticed that, though the first three of these directions furnished the primary and 
general Rule during the period from 1559 to 1662, there were issued contemporaneously other orders 
relating to the same subject: these occur (1) in the Elizabethan Injunctions of 1559; (2) in the 
Elizabethan Advertisements of 1564-65 ; (3) in the Jacobean Canons of 1603-4 ; (4) in the Caroline 
Canons of 1640. Of all these, however, it must be remembered that they were not designed to 
supersede the fuller direction given in the two Rubrics and in the Statute : but that the First were 
explanatory of the Rubric and Statute of 1559 ; the Second, Third, and Fourth were drawn out by 
the laxity of the times, which necessitated endeavours to secure something like a general and uniform 
decency in the conduct of Divine Worship, and in order to effect this, insisted only upon the fewest 
and simplest of the Accessories which were prescribed under the fuller Rule. But these four series of 
special orders being sometimes cited as Directions advisedly contrariant to the general rules, it is 
desirable to state somewhat more particularly their precise character and object. 

1. The Injunctions of 1559. Such of these as related to the Accessories of the Services and 
Offices appointed in the Prayer Book of 1559 were demanded by the then existing condition of things. 
The Statute 1 Mary, Sess. 2, c. 2, A.D. 1553, had abolished the alterations made in the reign of 
Edward VI., and legally restored the Services (together with their Accessories) to the condition in 
which they were left " in the last year of Henry Eighth." The consequence of this was, that the 



1 In Bishop Cosin's Durham. Prayer Book [Cosin's Lib. 
Durham, D. III. 5] the Rubric is altered from its previous 
to its present form in his handwriting. At the end of the 
alteration is a note (not intended for printing, but under- 
scored with a dotted line), "These are the words of the Act 
itself, v. Supra. " He also began to write a list, but gave over 
the task after writing the words "Surplice &c." Probably 
he thought that to specify them might peril the Rubric 
itself ; though it is clear that his wish was to name them, 
for, in his " Particulars to be considered, explained, and cor- 
rected, in the Book of Common Prayer," he appends this note 
to the Rubric: "But what those ornaments of the Church 
and of the minister were, is not here specified, and they are 
so unknown to many, that by most they are neglected. 
Wherefore it were requisite that those ornaments, used in the 
second year of King Edward, should be here particularly 
named and set forth, that there might be no difference about 
them." In another Prayer Book, which is interleaved and 
contains copious annotations by Cosin, there is also the follow- 
ing fuller note on this Rubric : and for the sake of exactness 
it is here printed with the original spelling : — 



' ' And there were in vse not a Surplice and hood as we now 
vse, but a playne white Albe w th a Vestment or Cope ou' 
it : and therefore according to this rubrick are wee all still 
bound to weare Albes and Vestm ts , as have beene so long 
time worne in the Church of God, howsoeuer it is neglected. 
For the disuse of these ornam* 3 we may thank them y* came 
from Geneua, and in the beginning of Q. Eliz. reigne beyng 
set in places of gou'nment, suffred eu'y negligent priest to 
doe what him listed, so he wold but professe a difference and 
an opposition in all things (though neu' so lawfull otherwise) 
ag fc the Church of Rome, and the Ceremonies therein vsed. 
If any man shall answere that now the 58 Canon hath ap- 
pointed it otherwise, and y 4 these things are alterable by the 
discretion of the Church wherein we liue, I answere, y* such 
matters are to be altered by the same autority wherew th 
they were established : and y' if y* autority be y e Convoca- 
tion of the Clergy, as I think it is, (only that,) that the 14 
Canon comands vs to]observe all y e Ceremonies p'scribed in this 
book, I wold faine know how we shold obserue both Canons. " 
[Interleaved Prayer Book of 1619, Cosin's Lib. Durham, 
C. I. 2.] 



to tbe Praper iBook 65 



Injunctions of 1547 (whether then or previously having the force of an Act of Parliament or not is here 
immaterial) ceased to be of any authority, at least so far as they at all affected the character of the 
Services : nor do they seem to have subsequently regained their authority ; for the reviving Statute, 
1 Eliz. c. 1, A.D. 1558, does not touch them, and the Elizabethan Act of Uniformity could, at most, only 
very indirectly refer to them when restoring the book of 1552, "with the order of service," subject, 
however, to "the alterations and additions" made by the Statute of 1559. Probably indeed it was 
intended not to continue the Injunctions of 1547, whether they had lapsed or not, since the issuing of 
new Injunctions would furnish a more convenient method of altering the former ones, if requisite, than 
the mere publication of amendments. But however this may have been, the Marian period having 
legally reintroduced some of those practices which the Injunctions of 1547 had regarded as abuses, they 
could not be forbidden on the ground of being unlawful. The obvious plan therefore was to repeat the 
process of 1547, and thus define legally how much of the existing general custom was designed to be 
preserved, by distinctly specifying such particular items of it as were thought desirable to be abolished. 
This was done by the Elizabethan Injunctions, which were founded upon those of 1547, and were fol- 
lowed by certain " Interpretations and further Considerations , " and thus (except such of them as did 
not deal at all with any old, or authorized some new, practice in regard to Ritual and Ceremonial 
matters) they simply subtracted certain portions from the existing whole, and so enabled the Clergy and 
Laity of that day to know exactly which and how many of the Accessories of Divine Service then 
employed were to be regarded as coming within the terms of the Rubric and Statute — " in the Second 
Year of the Reign of King Edward the Sixth." Rather less was, however, abolished by the Injunc- 
tions of 1559 than by those of 1547 — e.g. nothing was said about the removal of Images, though the 
second Injunction forbade to " set forth or extol the dignity of any images, robes, or miracles." 

2. The Advertisements of 15G4-65. The necessity for these sprang from the great and growing 
negligence of the anti-ritual party, and their opposition to the then existing law which regulated the 
Ritual and Ceremonial. To so great a height had this attained, that it provoked a letter of complaint 
from the Queen to Archbishop Parker, dated January 25, 1564-G5, wherein Her Majesty said that — ■ 
" We, to our no small grief and discomfort, do hear that ... for lack of regard given thereto in due 
time, by such superior and principal officers as you are, being the Primate, and other the Bishops of 
your province, . . . there is crept and brought into the Church ... an open and manifest disorder and 
offence to the godly wise and obedient persons, by diversity of opinions, and specially in the external, 
decent and lawful rites and ceremonies to be used in the Churches . . . : "and the Queen further 
declared that " We . . . have certainly determined to have all such diversities, varieties, and novelties 
... as breed nothing but contention, offence, and breach of common charity, and are also against the 
laws, good usages, and ordinances of our realm, to be reformed and repressed and brought to one manner 
of uniformity through our whole realm and dominions. . . ." [Parker Correspondence, p. 224.] 

In consequence of this Royal Letter the Archbishop directed the Bishop of London (Grindal), as 
Dean of the Province, to inform the other Bishops of the Queen's commands, and also to direct them 
" that they inviolably see the laws and ordinances already established to be without delay and colour exe- 
cuted in their particular jurisdictions." [Parker Correspondence, p. 229.] Moreover, the varieties com- 
plained of were to be stated in returns which were to be sent to the Archbishop by the end of February. 

But it was no easy task to deal with the prevalent disorder, encouraged as it was by a not incon- 
siderable body of persons (including many Clergy and some Bishops) who had a violent dislike of the 
prescribed Ritual and Ceremonial. Nor is it surprising to find that the Bishops, in order to promote 
uniformity, contented themselves with insisting upon the observance of only such of the existing 
requirements as they thought necessary for the decent conduct of Divine Worship. This minimum 
requirement was embodied in the Advertisements which, about a month later, were submitted to the 
Queen for her approval, that so they might be issued with the full force of Ecclesiastical Law. Yet, 
anxious as Her Majesty was to stop irregularities, the requisite authorization was absolutely refused ; 
and when, after some delay, they were set forth by the Archbishop as a rule for the Province of 
Canterbury, they were enforced, so far as they could be enforced, solely by his authority and that of his 
suffragans, no sanction being ever given to them by the Crown or by Convocation. There does not 
appear to be any very precise information on the matter, but the little which is available seems to 
imply that the Queen (if not also some of her Council) was dissatisfied with so low a standard of 
conformity as the Bishops had set up : and also that there was an unwillingness to appear to supersede 
the Rubric on Ornaments, and its corresponding clause in the Act of Uniformity, by legalizing what 



E 



66 a Ettual 3|ntrotwction 



probably it was thou hoped would be no more than a temporary step towards attaining a further 
compliance with the Ecclesiastical Law under more favourable circumstances. 1 

3. The Canons of 1603-4. The history of the thirty-eight years between the publication of the 
Elizabethan Advertisements and the accession of James I., is that of a continuous strife between the 
Ecclesiastical Authorities and the nonconforming party in the Church of England ; the efforts of the 
latter being encouraged by the hope, or persuasion, that the new King's familiarity with Scottish 
practices might favourably incline him towards their Presbyterian prepossessions. The Hampton Court 
Conference, which was held within the first year of King James's reign, was an effort to convince them, 
and to remove, if possible, any reasonable ground of complaint ; but its proceedings revealed the 
weakness of the objections, and terminated in a resolution that any changes ought to be in the 
direction, not of laxity, but of strictness ; and so the few alterations which were made in the Book of 
Common Prayer were of the latter character, and served to bring out more distinctly some points of its 
Doctrine, — points, however, which were clearly implied in the Services. 

But it was easier to make Doctrine more objective in the Formularies than to enforce Discipline, 
especially in Ritual and Ceremonial matters, which were peculiarly obnoxious to those of Presbyterian 
inclinations. The long acquiescence in a low standard of practice in these respects could hardly 
be other than fatal to any attempt to impose obedience to the larger legal requirements which still 
subsisted. So, while it was necessary, in the loose and fragmentary condition of many of the then 
existing Ecclesiastical Ordinances, to provide some complete code of discipline, it was nevertheless 
impossible to do more than re-enforce those more limited Orders which could not be dispensed with, 
unless the Clergy and Churches in England were to assume a garb little, if at all, distinguishable 
from the Ministers and Temples of the foreign Reformed bodies or of the Presbyterian Community 
in Scotland. 

Accordingly, in the Book of Canons " collected by Bishop Bancroft out of the Articles, Injunctions, 
and Synodical Acts passed and published in the reigns of King Edward the Sixth and Queen Eliza- 
beth," and passed by " both Houses " of Convocation [Collier's Eccl. Hist. ii. p. 687], all that was 
deemed indispensable was embodied, and in virtue of the King's Letters Patent, which ratified these 
Canons, became Statutably binding upon the Clergy, and Ecclesiastically obligatory upon the Laity. 

4. The Canons of 1640. During the last twenty years of King James's reign, and the first 
fourteen years of his successor, King Charles I., there was a gradual improvement in the externals of 
Divine Service, due in part to the Canons of 1603, but more, probably, to greater vigilance among 
the Ecclesiastical Authorities, and to an increasing desire for the restoration of what had fallen into 
desuetude, though it was still upheld by Ecclesiastical enactments. But the Puritan leaven was still 
working in the Church of England, and its fermenting power was increased by Civil proceedings with 
Avhich it came in contact. The effect of this was that accusations, vaguer or more specific, became 
current, and presented serious obstacles to those loyal and well-affected Churchmen who were doing 
what they could to rescue the worship of the Church from the ill condition to which a long period of 
negligence had reduced it. 

It was for the purpose of defending generally this reformation, and of sanctioning particularly 
some of its more prominent features, that the Convocation of 1640 agreed to a small code of seventeen 
new Canons : their design being thus distinctly proclaimed in the Letters Patent which were prefixed 
to them : — 

" Forasmuch as We are given to understand, that many of Our subjects being mislead against the Eites and 
Ceremonies now used in the Church of England, have lately taken offence at the same, upon an unjust supposal, 
that they are not only contrary to Our Laws, but also introductive unto Popish superstitions, whereas it well 
appeareth unto Us, upon mature consideration, that the said Eites and Ceremonies, which are now so much quarreled 
at, were not onely approved of, and used by those learned and godly Divines, to whom, at the time of Eeformation 
under King Edward the Sixth, the compiling of the Book of Common Prayer was committed (divers of whom 



1 That the ancient Ornaments were still in use is shewn 
by a letter written by Beza to Bullinger on Sept. 3, 1566. 
"Some," he says, writing in Latin, "are even cast into 
prison unless they will swear that they will so inviolably ap- 
prove all these things as neither by word nor writing to op- 
pose them, and will conform themselves to the priests of Baal 
so far as even to wear scpiare caps, stoles [collipendiis], sur- 
plices, chasubles [casuHs], and other things of a similar kind." 
[Zurich Lett. II. ii. 77. ] 



It is remarkable that at a much later date, early in the 
eighteenth century, the Roman Catholic Ritual commentator 
Grancolas writes in a chapter on the Church of England of 
that day, "All these things the priests sing in the regular 
course of the seasons, vested in surplice, cope, and chasuble, 
in the Cathedrals. They have also a choir of boys, singers, 
and organs." [Grancolas, Comm. Hist, in Brev. Rom. i. 
12.] 



to tfje Prager ISoofe. 



67 



suffered Martyrdom in Queen Maries days), but also again taken up by this whole Church under Queen Elizabeth 
and so duly and ordinarily practised for a great part of her Reign, (within the memory of divers yet living) as it 
could not then be imagined that there would need any Rule or Law for the observation of the same, or that they 
could be thought to savour of Popery. 

'•' And albeit since those times, for want of an express rule therein, and by subtile practices, the said Rites 
and Ceremonies began to fall into disuse, and in place thereof other foreign and unfitting usages by little and 
little to creep in ; Yet, forasmuch, as in our Royal Chapels, and in many other Churches, most of them have 
been ever constantly used and observed, We cannot now but be very sensible of this matter, and have cause to 
conceive that the authors and fomenters of these jealousies, though they colour the same with a pretence of zeal, 
and would seem to strike only at some supposed iniquity in the said Ceremonies : Yet, as we have cause to fear, 
aim at Our own Royal Person, and would fain have Our good subjects imagine that we Our Self are perverted, 
and doe worship God in a Superstitious way, and that we intend to bring in some alteration of the Religion here 
established. . . . 

" But forasmuch as we well perceive that the misleaders of Our well-minded people do make the more 
advantage for the nourishing of this distemper among them from hence, that the foresaid Rites and Ceremonies, 
or some of them, are now insisted upon, but only in some Diocesses, and are not generally revived in all places, 
nor constantly and uniformly practised thorowout all the Churches of Our Realm, and thereupon have been liable 
to be quarreled and opposed by them who use them not. ..." 



Therefore the King had " thought good to give them free leave to treat in Convocation : and 
agree upon certain other Canons necessary for the advancement of God's glory, the edifying of His 
holy Church, and the due reverence of His blessed Mysteries and Sacraments : " and further " to ratifie 
by Our Letters Patent under Our Great Seal of England, and to confirm the same. . . ." 1 

From what has now been said with reference to these four Series of Ecclesiastical Ordinances, it 
will be seen that only the two latter have anything more than Historical authority : it is only to the 
Canons of 1 603-4 and 1 640 that any legal obligation still attaches : but even these no longer retain 
the force which they once possessed in limiting or defining or dispensing with in practice the larger 
and more general Rule prescribed in the Prayer Book ; for the revision of that Book in 1661, sanctioned 
as it was by the Convocations of the two Provinces and legalized by the Act of Uniformity 13 and 14 
Charles II. c. 4, provided the latest and most authoritative law for regulating the Services of the 
Church of England : so that if in any instance a direction of these Canons and a direction of the 
Prayer Book are found to be conflicting, the Canon must yield to the Rubric, the latter being of supreme 
authority. 

The Rubric relating to the Ornaments of the Church and of the Ministers, which stood in the 
Books of Elizabeth and James I, is retained, then, with certain verbal changes (not, however, affecting 
its former sense) in the Prayer Book of 1662, that at present in use. And, by travelling back to 
" the Second Year of the reign of King Edward the Sixth," and fixing upon the Ornaments then in 
use " in this Church of England, by the authority of Parliament," this Rubric passes over all changes 
and varieties subsequent to that year, and sets up a standard by which it is easy to decide what are 
now the proper Accessories of Divine Worship. It has been called " The Interpretation Clause " of 
the Prayer Book, and with much appropriateness ; for it not only furnishes an exact mode of solving 
doubts which may arise as to the precise meaning of the directions which prescribe things to be used 
in Divine Service, but also it is a trustworthy guide in ascertaining whether anything not prescribed is 
needful or suitable in executing the Offices which the Prayer Book provides. 

But though the present authority of this Rubric could not be disputed, the meaning of those 
words of it, " by the Authority of Parliament, in the Second Year of the Reign of King Edward the 
Sixth," had in recent times often been a subject of controversy prior to the year 1857. Then, however, 
the celebrated Ecclesiastical suits arising out of the opposition to certain Ornaments introduced into 



1 It has been thought that these Canons have ceased to 
possess authority, owing to the language of the 13 Charles 
II. c. 12, § 5, a.d. 1661, where it is stated that this Act is 
not "to abridge or diminish the King's Majesty's Supremacy 
in Ecclesiastical matters and affairs, nor to confirm the 
Canons made in the year One thousand six hundred and 
forty, nor any of them, nor any other Ecclesiastical Laws 
or Canons not formerly confirmed, allowed, or enacted by 
Parliament, or by the Established Laws of the land, as they 
stood in the year of our Lord One thousand six hundred and 
thirty-nine." 

But, on consideration, it will be seen that the words are 
cautionary, and were intended to prevent any misconception 
as to the force of this Act, which was passed "for explana- 



tion of a Clause contained in" 17 Charles I. c. 2. The Act 
merely excludes these Canons from any Parliamentary 
authority which it might be supposed to confer on them ; 
but then it does precisely the same with "an}' other Eccle- 
siastical Laws or Canons not formerly confirmed, allowed, or 
enacted by Parliament :" this necessarily includes the Canons 
of 1603-4, yet their authority is admitted. The Act in no 
way affects the recognized authority derived by the Canons 
of 1640, or by any others, from Royal Letters Patent: on 
the contrary, it helps to confirm such authority by declaring 
that it was not meant "to abridge or diminish the King's 
Majesty's Supremacy in Ecclesiastical matters and affairs ; 
and of this the confirmation of Canons was made an im- 
portant part by the Act of Submission 25 Henry Y 1 1 1. e. 19, 



68 a Kitual JntrotJuction 



the Churches of St. Paul, Knightsbridge, and St. Barnabas, Pimlico, led to a definitive judgement on 
this point by the Judicial Committee of the Privy Council. 

In interpreting this Rubric, the Judges determined that " the term ' ornaments ' in Ecclesiastical 
Law is not confined, as by modern usage, to articles of decoration or embellishment, but it is used in 
the larger sense of the word ' ornamentum,' which, according to the interpretation of Forcellini's 
Dictionary, is used ' pro quocumque apparatu, seu instrumento.' All the several articles used in the 
performance of the Services and Rites of the Church are ' ornaments.' Vestments, Books, Cloths, 
Chalices, and Patens, are amongst Church Ornaments ; a long list of them will be found extracted from 
Lyndwood, in Dr. Phillimore's Edition of Burn's Ecclesiastical Law (vol. i. pp. 375-377). In modern 
times Organs and Bells are held to fall under this denomination." 

Having thus defined the term " Ornaments," the Court of Appeal then interpreted the expressions 
" Authority of Parliament " and " Second Year " as connected with the reign of Edward VI. : their 
conclusion being arrived at thus : — 

After noticing the alterations in King Edward's Second Prayer Book (which diminished the 
number of the Ornaments prescribed in his First Book), and referring to the abolition of the Reformed 
Services by Queen Mary, they state that " on the Accession of Queen Elizabeth, a great controversy 
arose between the more violent and the more moderate Eeformers as to the Church Service which should 
be re-established, whether it should be according to the First, or according to the Second Prayer Book 
of Edward the Sixth. The Queen was in favour of the First, but she was obliged to give way, and a 
compromise was made, by which the Services were to be in conformity with the Second Prayer Book, 
with certain alterations ; but the Ornaments of the Church, whether those worn or those otherwise used 
by the Minister, were to be according to the First Prayer Book." 

Then they compare the four Directions, as to the Ornaments, which occur in the Elizabethan Act 
of Uniformity and the Prayer Books of 1559, 1603-4, 1662 (given already at p. 64), declaring of them 
that " they all obviously mean the same thing, that the same dresses and the same utensils, or articles, 
which were used under the First Prayer Book of Edward the Sixth may still be used." 

Further, they discuss an important question which was raised as to the date of the Royal Assent 
to the Act of Uniformity which legalized the Prayer Book of 1549, and they resolve that the " use " of 
the Book " and the Injunctions contained in it, were established by authority of Parliament in the 
Second Year of Edward the Sixth, and this is the plain meaning of the Rubric." It may indeed be 
questioned whether what can be gathered from the records of the time warrants this decision as to the 
date in question ; x but if it be an error, it is practically imimportant in connection with their entire 
interpretation of the Rubric ; for, whether 1547 — the date of King Edward's Injunctions, or 1549 — the 
date of the First Prayer Book, be the " Second Year " mentioned in the Rubric, the result is the same, 
because no change was made in the Ornaments between those years. Moreover, the Rubric has now 
been judicially interpreted by a court from which there lies no appeal, and therefore that interpreta- 
tion, and that only, is the sole ground upon which the members of the Church of England can legally 
stand in endeavouring to carry out the requirements of the Rubric on Ornaments. 

One thing more the Judicial Committee of the Privy Council shewed in reference to the meaning 
of this Rubric, viz. that though it is prescriptive, it is not exhaustive : this opinion was arrived at from 
their consideration of the fact, that the Second Prayer Book of Edward VI. (like the First Book, and 
indeed the previous Service-books) " does not expressly mention " everything which, nevertheless, it 
is certain was used under it, e.g. the Paten (just as the First Book does not mention, e.g., the Linen 
Cloth) ; and also from the circumstance that they had -to decide whether the Credence-table (which is 
not prescribed nominatim) could be regarded as a Legal Ornament. The opinion of the Court is thus 
stated : " Here the Rubrics of the Prayer Book become important. Their Lordships entirely agreed 
with the opinions expressed by the learned Judges [i.e. of the Consistory and Arches Courts] in these 
cases, and in ' Faulkner v. Lichfield,' that in the performance of the services, rites, and ceremonies 

1 The First Year of Edward VI. was from Jan. 28, 1547, to both kinds. A Form for carrying out this Act was issued by- 
Jan. 27, 1548. : Proclamation on May 8, 1548, and thenceforward until June 

The Second Year of Edward VI. was from Jan. 28, 1548, to 9, 1549, the ancient Salisbury Use with a supplementary 

Jan. 27, 1549. , English service for communicating the Laity [see p. 13] 

The Third Year of Edward VI. was from Jan. 28, 1549, to ! was the only form sanctioned by law for the celebration and 

Jan. 27, 1550. j administration of the Holy Communion. Thus during the 

Up to Dec. 24, 1547, the ancient Salisbury Use was alone | whole of Edward VI. 's Second Year, the ancient Latin Service 

sanctioned by law. On Dec. 24, 1547, the Act of Parliament ! was retained, and until half of his Third Year had expired : 

was passed which gave legal force to the resolution of Con- : and with the ancient Service the ancient "Ornaments" were 

vocation that the Holv Eucharist should be administered in also retained. 



to t&e ptaper iBook. 



6 9 



ordered by the Prayer Book, the directions contained in it must be strictly observed ; that no omission 
and no addition can be permitted ; but they are not prepared to hold that the use of all articles not 
expressly mentioned in the Rubric, although quite consistent with, and even subsidiary to the Service, 
is forbidden. Organs are not mentioned ; yet because they are auxiliary to the singing they are 
allowed. Pews, cushions to kneel upon, pulpit-cloths, hassocks, seats by the Communion Table, are in 
constant use, yet they are not mentioned in the Rubric." So, as their Lordships further argued, there 
being a Rubric which " directs that at a certain point in the course of the Communion Service (for this 
is, no doubt, the true meaning of the Rubric) the Minister shall place the bread and wine on the 
Communion Table," in their judgement, " nothing seems to be less objectionable than a small side-table, 
from which they may be conveniently reached by the officiating Minister, and at the proper time 
transferred to the Communion Table." 

One remark, however, may be made before quitting the consideration of this judicial rendering of 
the Rubric ; and it is this — that although it so completely covered the whole debateable ground by 
deciding that " the same " things " which were used under the First Prayer Book of Edward the Sixth 
may still be used," it does not follow that all such things can be legally restored now quite irrespective 
of any differences in the Prayer Book of 1549 as compared with that of 1662, — the one at present in 
use. It may not be useless to say, that before any Edwardian Ornament is reintroduced, under the 
terms of this decision, it must first be inquired whether the particular Ministration in which it is pro- 
posed to employ it is now so essentially the same as it was in 1549 that the Ornament has the like 
symbolical or practical use which it had then. It will probably be found that very few indeed of those 
Ornaments are inapplicable at this time ; but to determine this it is important to proceed now to 
ascertain — 

First, What were the customary Ornaments of that period. 

There are four sources from which it may be ascertained with considerable accuracy what " Orna- 
ments were in the Church of England, by the authority of Parliament, in the second year of the reign 
of King Edward the Sixth." These are — 

I. The ancient Canon Law, which is held to have been then (as now) statutably binding upon the 
Church by the 25th Henry VIII. c. 19, in all points where it is not repugnant to or inconsistent with 
later Ecclesiastical Law. 

II. The Salisbury Missal, which was the Liturgy chiefly 1 used, and of which a new edition was 
published by authority in 1541 : the Bangor, Hereford, and York books (especially the latter) may 
also be appealed to as illustrative of or supplementary to the Salisbury book, for they had long been 
more or less in use. "The Order of the Communion" of 1548 — which was an English supplement to 
the Latin Mass, to come in after the Communion of the Priest for the purpose of communicating the 
Laity in both kinds — expressly directed in its first Rubric that " until other order shall be provided,' 
there should be no " varying of any other rite or ceremony in the Mass." Hence the ancient Service- 
books continued to be used during the whole of " the second year of Edward the Sixth," and until the 
First English Praj^er Book was published in 1549. [See p. 13, and App. to the Liturgy.] 

III. The directions, explicit or implicit, in the Prayer Book of 1549. 

IV. The Inventories of Ornaments which were made in pursuance of Edward VI.'s Instructions to 
the Commissioners appointed in 1552 to survey the Church goods throughout the kingdom. These 
Inventories are very numerous, and for the most part are preserved in the Public Record Office : they 
do not indeed exhibit such full catalogues as would have been found in 1549, for many things had been 
sold (especially where they were duplicates) to meet Church expenses of various kinds ; and some too 
had been embezzled. But they are thus the more trustworthy, as being likely to shew what Articles 
it was deemed needful to retain for the Services then authorized. Three of these Inventories (and 
they are by no means the richest which might have been chosen) are here selected for comparison, as 
affording a probably fair specimen of the rest, viz. a Cathedral, a London Parish Church, and a Country 
Parish Church. 

Secondly, It must be determined what Ornaments, whether by express prescription or by plain 
implication, are now pointed out for use in the Ministrations of the Church of England. 



1 The preference which seems to have been given to the 
Itites of Sarum is illustrated by the circumstance that the 
Convocation of Canterbury decreed, March 3, 1541, that the 
"use and custom of the Church of Salisbury should be ob- 



served by all and singular clerics throughout the Province of 
Canterbury, in saying their canonical hours." [Wn. kins' 
Concilia, iii. 861, 862.] 



70 



a IRitual 3lntronuct!on 



V. These Ornaments are to be sought in the Canons of 1603-4 and of 1G40 ; also in the directions, 
explicit or implicit, of the present Book of Common Prayer. 



ORNAMENTS OF THE CHURCH." 



English Canons 
a.v. 740 to 1463. 



Altars of Stone. 
A Table. 



Frontal for the High 

Altar. 
A clean white large 

linen cloth for the 

Altar. 



Corporas (and Case). 

" A very clean cloth " 
for "the Priest to 

. wipe his fingers and 
lips after receiving 
the Sacrament. " 

Paten. 

Chalice. 

Wine and Water to be 
used, — implying ves- 
sels for them. 



Bread to be offered 
by the faithful — 
implying some pre- 
sentation of it at 
the time. 



Bells, with 
ropes. 



their 



Cross, for processions 
and for the dead. 

' ' Two Candles, or one 
at the least, at the 
time of Higli Mass. " 



A Cense pot. 



Font of stone, with a 
lock and key. 



II. 

The Old English 
Liturgies. 

1. Sarum. 

2. Bangor. 

3. York. 

4. Hereford. 



1, 2, 3, 4. Altar. 



1. Linen Cloth. 



1, 2, 3, 4. Corporal. 

2. Sudarium. 



1, 2, 3, 4. Paten. 

1, 2, 3, 4. Chalice. 

1, 2, 3, 4. "Wine and 
Water brought to 
thePriests, — imply- 
ing vessels in which 
to bring them. 

1, 2, 3, 4. Bread, 
Wine, and AVater, 
brought to the 
Priest, — implying 
some place from 
which they were 
brought. 



1. Cross, Crucifix. 



1. Two Wax Candles 
in Candlesticks to 
be carried to the 
Altar steps. 

1, 2, 3. Thurible. 



1. Font. 



III. 

The Prayer Book 
a.d. 1549. 



The Altar, the Lord's 
Table, God's board. 



"laying the bread 
upon the Corporas." 



"Paten or some other 
comely thing. " 

Chalice or Cup. 

Cruets — implied in 
" putting the Wine 
into the Chalice . . . 
putting thereto a 
little pure and clean 
water. " 

Credence — implied 
in "then shall the 
Minister take so 
much Bread and 
Wine as shall suf- 
fice, . . . and set- 
ting both the Bread 
and Wine upon the 
Altar." 

Poor men's Box. 



Font. 



IV. 

Inventories. 

1. Winchester Cathedral, 
Oct. 3, 1552. 

2. St. Martin, Outwich, 
London, Sept. 16, 1552. 

3. Stanford - in - the -Vale, 
Berks, May 11, 1553. 



1. The High Altar. 

2. A Communion Table. 

3. A Table with a frame. 
1, 2. Cushions. 

1, 3. Fronts for the Altar. 

2. Altar Cloth. 

1. Altar Cloths, white, co- 
loured, plain, and diaper. 

2. Table Cloths, plain and 
diaper. 

3. Altar Cloths. 

1, 3. Corporas Cloths. 



1, 2, 3. Paten. 

1, 2, 3. Chalice. 
1, 2, 3. Cruets. 



Credence — unlikely to be 
mentioned, being com- 
monly structural. 



3. Poor men's Box. 

2, 3. Bells, in the steeple. 

1 , 2, 3. Cross for the Altar. 

1, 2, 3. Two Candlesticks 
for the Altar. 

1, 3. Large Candlesticks — 
Standards. 



1, 3. Censers. 

1. Ship — for Incense. 

1, 2. Spoon — for Incense. 

Font — unlikely to be men- 
tioned, not being move- 
able. 



More recent Authorities. 

1. Canons, 1603-4. 

2. Canons, 1640. 

3. The Prayer Book, 1662. 



1. A Communion Table. 

2. An Altar. 

3. The Lord's Table. 
[Desk or Cushion — needed 

for the Altar Book.] 
1. A carpet of silk or other 

decent stuff. 
1 . A fair Linen Cloth. 
3. Fair white Linen Cloth. 



3. A fair Linen Cloth for 
covering what remaineth 
of the Consecrated Ele- 
ments. 

[Mundatory — needed to 
wipe Chalice, etc. 

3. Paten. 

3. Cup or Chalice. 

1. Pot or Stoup in which 

to bring the Wine to the 

Communion Table. 
3. Flagon. 



3. Credence — mplied in 
" when there is a Com- 
munion the Priest shall 
then place upon the Table 
so much Bread and Wine 
as he shall think suffi- 
cient." 

3. Bason for Alms. 

1. Chest for Alms. 

1, 3. Bell for the Services 
of the Church, and for any 
passing out of this life. 

Cross — lawful as a decora- 
tive Ornament. 

Two Lights — the old direc- 
tions for them not re- 
pealed. 

Standard Candlesticks — 
consistent with the Ser- 



Censer — Use of Incense 
never legally abolished. 

1, 3. Font. 

3. Vessel for Water — im- 
plied in " then to be filled 
with pure water." 

3. Shell — consistent with 
"pour water." 

1, 3. Litany Desk — implied 
in "some convenient 
place" and "the place 
where they are accustomed 
to say the Litany. " 

1. Stall or Reading-pew, to 
read Service in. 



to tU draper OBoofc. 



" Ornaments of the Church " — continued. 



Images, especially of 
the Saint to which 
the Church is dedi- 
cated. 

Banners for Rogation 
Days. 

A Bier for the dead. 



II. 



1, 2. Pulpit (or Am- 
bo) for the Epistle 
and Gospel. 

1. Seats. 



1 . Images. 



1. Banners. 



III. 



Pulpit. 



Chair for Archbishop 
or Bishop. 



IV. 
2. Cloth for the Pulpit. 



2. Organs. 



1, 3. Banners. 



2. Herse Cloth for burying. 
1, 3. Cloths to cover and 

keep clean the Linen 

Altar Cloth. 



V. 

1, 3. Pulpit. 

3. Kneeling - desk — for 
Churchings. 

3. Chair for the Archbishop 
or Bishop. 

Organ — desirable. 

1. The Ten Command- 
ments. " Other chosen 
sentences upon the walls." 

{Decorative Ornaments.) 

3. Rogation Days recog- 
nized. 

Bier — requisite. 

Pall — requisite. 

Covering for Linen Cloth — 
desirable. 



Besides the " Ornaments " contained in this List, there are many others mentioned in the Inven- 
tories, which are merely Ornaments " in the sense of Decorations." Such are the following : Curtains 
for the sides of Altars ; Hangings for the wall behind the Altar and of the Chancel ; Carpets for the 
Altar steps ; Cloths and Veils for Lent. 

There were also " Ornaments," i.e. Articles " used in the Services," which, on various grounds, are 
barely, or not at all, consistent with the character of the present Prayer Book Services, or with some of 
its directions. Thus we find : the Pyx, or Monstrance, with its covering and canopy for the Reserved 
Sacrament (the former of which could only be used in circumstances which really necessitated 
Reservation for the Sick) ; Bason and Towel for the Priest to wash his hands before Consecrating ; 
Sanctus, Sacring, and other Bells ; Light and Covering for the Easter Sepulchre ; Vessels for Holy 
Water ; the Chrismatory for the oil of Unction in Baptism and Visitation of the Sick ; the Pax for the 
Kiss of Peace ; the Reliquary. 

"ORNAMENTS OF THE MINISTERS." 



Cope. 

Principal Mass Vest- 
ment. 
Chesible. 

Dalmatic (for Deacon). 
Tunic(for Sub-deacon). 

Albe. 
Girdle. 
Stole. 
Maniple. 

Amice. 



Surplices. 



II. 

1, 2. Cope. 

1, 2, 4. Vestment. 

1, 2. Chasuble. 
1. Dalmatic. 
1. Tunicle. 

1, 4. Albe. 



1, 2, 4. Amice. 



1. Gremial(n/ - Apron) 



1, 2. Surplices. 



III. 



Cope. 
Vestment. 



Tunicles. 
Albes. 



Pastoral Staff (Bp. 



Rochette (Bp.). 



Surplice. 
Hood. 



IV. 

1, 2, 3. Cope. 

2, 3. Vestment. 

1, 3. Chasuble. 
1, 3. Deacon(/.e.Dalmatic). 
1. 3. Sub-deacon (i.e. Tu- 
nicle). 
1, 2, 3. Albes. 

1, 3. Stole. 



2. Amice. 

1, 3. Mitre. 

1. Crosier Staff (Bp. 

1. Gloves (Bp.). 

1. Ring(Bp.). 



2 3. Surplices. 



1. Cope. 

3. General Rubric. 

"And here is to be noted, 
that such Ornaments of the 
Church, and of the Minis- 
ters thereof at all times of 
their Ministration, shall be 
retained and be in use as 
wereinthis Church of Eng- 
land by the Authority of 
Parliament, in the second 
year of the Reign of King 
Edicard the Sixth." 



3. "Rochet" and the rest 
of the "Episcopal Habit. " 
1. Surplice. 
1. Hood. 
1. Tippet. 



It will be seen, by an examination of these comparative Tables of Ornaments, that very lew 
indeed of those which are mentioned in the Inventories, the old English Canons, and the Sarum 
and other books, are not distinctly and by name shewn to be legally useable now if the combined 
authority of the Prayer Books of 1549 and 1662, together with that of the Canons of 1603 and 16-iO, 
is, as it must be, taken into account. Moreover, of those excepted, there is not one of which it can be 
fairly alleged that it is wholly incongruous with the letter and the spirit of those Services which, in 
the present Prayer Book, occupy the place of the older Services in connection with which these 
Ornaments were employed. 

If it were necessary here to resort to a further mode of proving what < Ornaments arc now lawful 



72 a Eitual introduction 



in the Church of England, it would be desirable to adopt the test indicated by the Judicial Committee 
of the Privy Council as noticed at p. 68. The Judges referred to a List of Church Ornaments 
extracted from Lyndwood, in Burn's Ecclesiastical Laiv : all which occur in one or other of three 
series of those old English Canons already summarized in the foregoing tables, viz. [1] Archbishop 
Grey's Constitutions, A.D. 1250; [2] Archbishop Peckham's Constitutions at Lambeth, A.D. 1281; 
and [3] Archbishop Winchelsy's Constitutions at Merton, A.D. 1305. These laws define what 
Ornaments the Parishioners were required to provide at those periods, and are really the basis of 
those Rules which professedly guide the Ecclesiastical Courts now in deciding the similar liability of 
Parishioners in the present day. These Constitutions are contained in Johnson's English Canons : 
and a comparison of them would shew what was considered to be generally necessary for Divine 
Service under the old English Rituals, and so would materially aid in determining what is legally 
requisite now, so far as the present Services are in unison with the ancient ones. 

In considering the legal requirements of the general Rubric on the Ornaments of the Church and 
of the Ministers, it is very important to recollect that its retention in the present Book of Common 
Prayer was not the mere tacit permission for an existing direction to remain ; for not only (as has been 
already shewn at p. 64) were certain verbal changes made in the Rubric, as it had been printed in the 
Books of 1559 and 1604, but the question of its retention or rejection was pointedly raised by the 
Presbyterian party at the Savoy Conference, and was then deliberately answered by the Bishops. The 
Presbyterians said, " Forasmuch as this Rubric seemeth to bring back the Cope, Albe, etc., and other 
Vestments forbidden by the Common Prayer Book, 5 and 6 Edw. VI., and for the 1 reasons alleged against 
ceremonies under our eighteenth general exception, we desire that it may be wholly left out." [Card- 
well's Conf. p. 314.] The Bishops replied, " § 2. rub. 2. For the reasons given in our answer to the 
eighteenth general, whither you refer us, we think it fit that the Rubric continue as it is." [Ibid. p. 
351.] The "reasons" here referred to are as follows: "Prop. 18, § 1. We are now come to the main 
and principal demand as is pretended, viz. the abolishing the laws which impose any ceremonies, 
especially three, the surplice, the sign of the cross, and kneeling. These are the yoke which, if 
removed, there might be peace. It is to be suspected, and there is reason for it from their own words, 
that somewhat else pinches, and that if these ceremonies were laid aside, and these or any other 
prayers strictly enjoined without them, it would be deemed a burden intolerable : it seems so by No. 7, 
where they desire that when the Liturgy is altered, according to the rest of their proposals, the 
minister may have liberty to add and leave out what he pleases." [Ibid. p. 345.] In what light the 
excepting Ministers viewed this answer of the Bishops may be gathered from their "Rejoinder" 
(London, 1661), where, in noticing it, they reply, " We have given you reason enough against the 
imposition of the usual ceremonies ; and would you draw forth those absolute ones to increase the 
burden ?" [Documents relating to the Act of Uniformity, 1862. Grand Debate, etc., p. 118.] 

It is plain, therefore, that, in the judgement of the Episcopal authorities at that time, it was con- 
sidered desirable to legalize a provision for Ornaments which, if acted upon, would conform the appear- 
ance of the Churches and Services to those general features which they presented in the second year 
of the reign of Edward VI., i.e. as the Judicial Committee has decided, to that condition in which the 
first Prayer Book of Edward VI, designed to leave them. Indeed it seems highly probable that had 
Bishop Cosin, the chief reviser in 1661, been allowed entirely to guide his Episcopal brethren on this 
matter, he would have made the Rubric so detailed and explicit as to place it beyond the reach of 
controversy ; for, as already noticed at p. 64, 2 in his " Particulars to be considered, explained, and 
corrected in the Book of Common Prayer," he says, with almost a prophetic instinct of subsequent and 
present controversies, " But what these Ornaments of the Church and of the Minister were, is not here 
specified, and they are so unknown to many, that by most they are neglected. Wherefore it were 
requisite that those Ornaments, used in the second year of King Edward, should be here particularly 
named and set forth, that there might be no difference about them," [Cosin's Works, v. p. 507.] More- 
over, as is also mentioned in the same note, he had begun to write a List of the Ornaments, but got no 
further than the word " Surplice." 

There does not appear to be any explanation on record to shew why this suggestion, apparently so 

1 Cardwell prints "so our reasons," but the corrected he has written the exact words of Elizabeth's Act of Unifor- 
reading inserted above is that of the report entitled "The [ mity except in the slight variation "at all times of their Minis- 
Grand Debate," etc., p. 12. | tration," thus putting the Rubric into its present form. 

2 Where it will be seen also that in his Durham Prayer Book 



to tbe Praper IBook. 



73 



valuable, was not acted upon. Probably the ground which had to be recovered after fifteen years' 
banishment of the Prayer Book from Churches which had also been more or less despoiled of their 
Ornaments, combined with the extensively adverse temper of the time and its special manifestation in 
the Savoy Conference, warned the Bishops that an authorized catalogue (whether in the Prayer Book 
or elsewhere) of all the Legal Ornaments of King Edward's Second Year might raise a too formidable 
barrier against endeavours to restore the use of any of them at that time. And so it may have been 
regarded as the more prudent course only to re-establish the general rule as to the Ornaments, trusting 
to an improved ecclesiastical tone to develope in time its actual details. 

The Church Kevival of the Nineteenth Century has been gradually realizing this probable expec- 
tation of a future developement in a way and to an extent with which no previous period since 1G62 can 
be at all compared : for, indeed, through a variety of causes, there had been a more or less continuous 
declension from even that standard of Ritual and Ceremonial which the Restoration practically raised, 
though in fact it was considerably lower than the one legally prescribed. The renewed understanding 
and aj>preciation of Doctrine — especially of Sacramental Doctrine — as embodied in the Formularies and 
taught by old and great Divines of the Church of England ; the improved taste for Ecclesiastical Art ; 
the deeper sense of the reverential proprieties with which the acts of Public Worship should be sur- 
rounded : these and other favourable circumstances have combined, notwithstanding much indifference 
and opposition, to produce a reaction in favour of Ceremonial and its corresponding Accessories more 
extensive probably than that which arose in the time of King Charles I., and, as it may reasonably be 
believed, of a far more stable character. 

The present time, then, would seem to be a not unfavourable one for endeavouring to act upon 
Bishop Cosin's suggestion by specifying in this Annotated Prayer Book (though of course in a wholly 
unauthoritative way, except so far as the law itself is therein correctly represented), "what these 
Ornaments of the Church and of the Ministers were " at the period referred to in the Rubric which 
orders that they " shall be retained, and be in use." The account already given in this Section will, it 
is believed, have described them with sufficient clearness and exactness : the three following Tables are 
designed to shew more explicitly the prescribed use or the inherent fitness of the several Ornaments 
in connection with those " all times of their Ministration " at which the Rubric directs the Clergy to 
employ them. Those which may be said to be Rubrically essential are distinguished from those which 
may be accounted as Rubrically sxipplemental by the latter being printed in Italics. 



ORNAMENTS OF THE CHURCH. 



To be used at 


Mattins, 

Evensong, 

Litany, Com- 

mination. 


Holy Com- 
munion. 


Baptism, 
Public and 

Private ; 
Catechizing. 


Matrimony. 


Visitation and 
Communion 
of the Sick. 


Churching of 
Women. 


Burial of the 
Dead. 


Altar or Lord's Table. 














To present 
her Offerings. 


If a Celebra- 
tion. 


Cross or Picture. 


To be always there, being a permanent Ornament, i.e. Decoration. 






Frontal and Super-frontal. 


To be always there, being the ordinary Furniture. 






The Two Lights. 


Evensong 


" ■ 




When a Cele- 
bration 






When a Cele- 
bration. 


The Linen Cloth. 




. 




do. 


Com. of Sick. 




do. 


Book Rest or Cushion. 




















Corporal and Case. 









When a Cele- 
bration. 


Com. of Sick. 




When a Cele- 
bration. 


Fair Linen Cloth or Veil. 









do. 


do. 




do. 


Bason for Alms, etc. 

















do. 


Standard Candlesticks. 


— , — . 


. 




. 









Paten and Chalice. 









When a Cele- 
bration. 


Com. of Sick. 




When a Cele- 
bration. 


Paten for Bread to be 
















offered. 









do. 


do. 




do. 


Flagon for Wine and 
















Water. 









do. 


do. 




do. 


Veil (Silk) to cover Vessels. 









do. 


do. 




do. 


Linen Palls to cover Chalice. 









do. 


do. 




do. 


Mandatory. 




■ — 




do. 


do. 




do. 


Censer, etc. 




. . 




do. 









Font and Vessel for Water. 


For Public Baj>tisms — some convenient vessel for Private Baptism. 






Bier and Pall. 









Processional Cross. 


Still retained in some Cathedrals, e.g. Chichester. 






Banners. 


For Bogation Days and special occasions. 






Chair 


For the Arcl 


bishop or Bis] 


lop at Ordinat 


ions and Confi 


rmations. 







74 



a Eitual Introduction 



ORNAMENTS OF THE MINISTERS. 



To be used at 


Mattins, 

Evensong, 

Litany, Com- 

mination. 


Holy Com- 
munion. 


Baptism, 
Public and 

Private ; 
Catechizing. 


Matrimony. 


Visitation and 
Communion 
of the Sick. 


Churching of 
Women. 


Burial of the 
Dead. 


Cope or Vestment. 

Dalmatic (for Gospeller or 

Deacon). 
Tunicle (for Epistoler or 

Sub-deacon). 
Albe and Girdle. 
Stole. 
Maniple and Amice. 

Surplice (with Sleeves). 
Hood or Tippet. 









When a Cele- 
bration. 

do. 

do. 
do. 

When a Cele- 
bration. 






When a Cele- 
bration. 

do. 

do. 
do. 

When a Cele- 
bration. 



Rochette. 



Surplice or Albe. 
Cope or Vestment. 
Pastoral Staff. 
Grcmial or Apron. 
Mitre and Ring. 



EPISCOPAL ORNAMENTS. 



Public Bap- 
tism and 
Catechizing. 

do. 

do. 

do. 

do. 

do. 



%* The Episcopal Ornaments are the same for Confirmation, Ordination, Consecration of Churches and Burial Grounds : 
perhaps the Rubric at the end of the First Prayer Book, in directing "a Surplice or Albe, and a Cope or Vestment," may have 
intended the use of the Albe and Vestment when the whole Communion Service was used. 



In any consideration of the Ornaments to be used in Divine Service, it is not only unavoidable but 
important to consider such points as [1] their material, [2] their colour, [3] their form, particularly in 
reference to such of them as, by reason of long disuse, are but little known. The fact that those Orna- 
ments which have been retained in use among us do exhibit mostly their ancient material, colour, and 
form, except as altered, for the better or the worse, by any subsequent fashions, may fairly be taken to 
indicate what would have been the case with those Ornaments which have fallen into disuse : and 
this view is strongly confirmed by the very general preservation of these ancient characteristics in the 
Royal, Noble, Civic, Legislative, Judicial, Military, and Naval Ornaments which (unlike so many of 
the Ecclesiastical) have never ceased to be employed among us. Furthermore, it is noteworthy that, in 
the very extensive modern restorations which have been accomplished, the permanent Decorations of 
Churches, the Altar-plate, and Altar-coverings have decidedly followed, for the most part, the ancient 
patterns and models which were familiar at the period selected as the Standard in the Rubric on 
Ornaments. 

The English Church, while presenting in her Ornaments the same ordinary features which were 
common to the rest of Christendom, always had her own special usages, and those, too, somewhat diver- 
sified in details by several local varieties ; as, indeed, was and is also the case in Kingdoms or Dioceses 
connected with other Branches of the Catholic Church. Though most has perished, enough remains in 
England of actual ancient specimens (besides the more abundant illustrations in old Illuminations) of 
Windows, Carvings, Monuments, Brasses, Seals, and the like, to furnish authoritative guidance, especi- 
ally in regard to the Form, of ancient Ornaments. 

Moreover, in the Inventories of Church Goods, the descriptions of Material and Colour are so 
numerous and detailed as to supply what is, to a great extent, unavoidably lacking in these respects in 
the illustrations just named, owing either to the nature of them, e.g. Carvings which rarely exhibit 
Colours, or to errors which may be due, for instance, to the glass-painter or the illuminator who, 
perhaps, was at times less careful to give the actual colour of a Vestment in an Ecclesiastical Function 
than to furnish a picture in accordance with his own taste. The following Tables contain a summarized 
analysis of such contents of five Inventories as relate to the Vestments of the Ministers and the Choir, 
and also to the various Hangings or Articles employed in furnishing and decorating the Altars and 
Chancels: they are all of the date of 1552 and 1553, and so they exhibit accurately Ornaments which 



to tbe Ptaper iBook. 



75 



were preserved in the Churches at the very period to which the Rubric on Ornaments directs atten- 
tion, when prescribing the general Rule as to the things which " shall be retained, and be in use " now 
in the Church of England. Three of these Inventories, viz. Holy Trinity Cathedral, Winchester, 1552 ; 
St. Martin, Outwich, London, 1552-53 ; and Stanford-in-the-Vale, Berks, 1553, have been used already 
to illustrate other points: the two additional ones now cited are St. Paul's Cathedral, 1552, and St. 
Nicolas, Cole Abbey, London. 1552.- 



[I.] MATERIAL OF VESTMENTS. 



Cloth of Gold . 
Cloth of Silver 
Velvet 
Satin 
Silk . 



30 



137 

30 

134 

337 



Sarsnett . 
Bawdkyn 
Damask . 
Tissue 
Chamlett . 



16 

226 

146 

54 

9 

451 



Fustian 


6 


Buckram . 


o 


Dornyx . 


o 


Serge 


1 


Various . 


. 48 



65 



Total 



S53 



A cursory inspection of these Lists of Ornaments shews at once that, as respects Material, the 
choice, while amply varied, ran very much upon the richer fabrics, whether of Home or Foreign Manu- 
facture ; Cloth of Gold, and Satin of Bruges, being the more costly, were, as might be expected, the 
most rare ; but Velvet, Satin, Silk, Bawdkyn, and the like, were not uncommonly used ; though such 
inferior stuffs as Taffeta, Chamlett, and Fustian often occur. The nature or quality of what was to be 
employed seems not to have been prescribed ; indeed, had there been a desire to do so (which is very 
improbable) the varying pecuniary abilities of Parishes would have made it needful to avoid any rule 
on the subject, except requiring them to provide according to their means the essential (and if they 
could any supplementary) things appertaining to the Services of the Church. 

The same principle is acted upon now in the Holy Eastern Church. A Priest of that Communion 
informs the writer that " there are no strict rules for the Material : when possible, silken and brocaded 
Vestments are to be preferred. Where the means are circumscribed, plain linen ones are worn, or of 
whatever Material, so long as it is clean, and made in the proper shape." With them doubtless it is, 
as the foregoing catalogue proves it to have been with us, that the instinct of natural piety, viz. the 
devotion of the best to God's service, is not relied upon in vain. Nor was the care and cost bestowed 
upon the Material limited to the foundation of the Vestments or Hangings ; embroidery of all kinds 
was abundantly displayed in pattern or powdering, whether in Silk or Gold (not seldom in the much- 
valued Gold of Venice), so that the Sacred Name, the Crucifix, the Cross, Crowns, Angels, Imagery, 
Eagles, Herons, Lions, Dolphins, Swans, the Sun and Moon, Stars, Wheat-sheaves, Grapes, Flowers, 
and the like, adorned the Fabrics of which the Vestures were made ; or composed the rich Orphreys, 
which were rendered all the more beautiful and costly by Pearls and Precious Stones ; as though the 
donors desired to attain in the adornments of the Sanctuary to somewhat of the fulness of meaning 
contained in the Psalmist's words, " The king's daughter is all glorious within : her clothing is of 
wrought gold. She shall be brought unto the king in raiment of needlework " [Ps. xlv. 13, 14]. 

[II.] So, again, as to Colour: the Inventories now under examination shew it to have been 
chiefly of six kinds, viz. White, Red, Blue, Green, Yellow, and Black ; besides various combinations of 
all these. The proportions in which they existed are shewn in the following Table of Vestments which 
were in the five Churches at the date of the Inventories : — 



COLOURS OF VESTMENTS. 



Copes 
Chasubles 
Dalmatics 
Tunicles . 



Totals 



White. 


Bed. 


Blue. 


Green. 


Yellow. 


Black. 


Various. 


Totals. 


121 


107 


83 


40 


20 


13 


75 


459 


28 


34 


24 


10 


7 


15 


37 


155 


2'2 


33 


23 


6 


6 


13 


13 


116 


22 


24 


27 


6 


6 


12 


26 


123 


193 


198 


157 


62 


39 


53 


151 


853 



It may be as well to remark here that all the Green Vestments in this list belonged to the two 
Cathedral Churches, except one Chasuble, Dalmatic, and Tunicle, which were in St. Martin, Outwich. 
Green occurs much less frequently than other colours : it was an Exeter colour, and is also found 



7 6 



a iRittml 31nttotiuction 



Gold. 


Blue. 


Green. 


White. 


Red. 


Blade. 


Various. 


3 


11 


6 


18 


6 


2 


22 


3 


1 


6 


8 


o 


o 


9 




6 


S 


4 


o 


4 


10 




2 





o 


5 


— 


~ 


6 


20 


20 


32 


15 


S 


41 



in Lists of Vestments belonging to the Northern Province ; but there seems very little to indicate with any 
certainty when it was used, though perhaps it served for ordinary week-days, especially in Trinity-tide. 

So, again, with regard to Blue : while it appears to have been a much more usual colour, it is often 
very uncertain what kind of Blue is meant, whether Cerulean or some darker shade ; frequently indeed 
the latter is indicated by the words " blodium " and " indicus," which mean a sort of hyacinthine and 
darker blue ; but these must not be confounded with Purple, which is also found in the same or other 
Lists. The occasions, however, on which Blue or Purple was employed are somewhat conjectural, 
though there is more to guide : light Blue seems sometimes to have been used in Commemorations of 
the Blessed Virgin Mary, and a somewhat darker shade is to be seen in Illuminations of about the 
Fifteenth Century, in Copes used at Funerals. 

A similar variety is found, both as to material and colour, in the Coverings and Hangings used for 
the Altars and Chancels : the annexed list exhibits their Colours : — 



Altar Coverings 
Altar Hangings 
Altar Curtains . 
Chancel Hangings 

Totals 

Besides the colours already enumerated, others are sometimes mentioned, such as Brown, Tawney, 
Murrey, Pink, and Cheyney- — perhaps Chestnut; also combinations of colours, viz. Red and Green, 
Paly of White and Green, Red and White, Blue and White, Blue and Yellow, White and Red 
chequered. These different colours, or mixtures of colours, are to be found alike in Vestments of the 
Ministers, or of the Altars, no less than in the Hangings of the Churches. 

It is worth noticing that the more usual Ecclesiastical colours are those which may be especially 
accounted the Colours of England — Red, White, and Blue — being combined in the National Flag, and 
designating the Admirals of this Country's Fleets : possibly the close, though curious and apparently 
untraceable, relations which for several centuries subsisted between the Church and the Navy, 1 in the 
Admiralty and Ecclesiastical Courts, may have tended to perpetuate this correspondence. It may also 
be mentioned, as probably indicating the effect which Ecclesiastical customs produced or helped to per- 
petuate, that Red, Violet, and Black are mentioned as colours worn on the Judicial Bench, according 
to the Term, in some Regulations made by the Judges in 1635. [Gent. Mag. Oct. 1768.] Green, also, 
appears to have been at one time a favourite colour with them. Moreover, the retention of Red, 
Purple, and Green — and especially the prevalence of Red — in the rich and decent, no less than (as was 
once too common) in the miserable and dirty coverings of handsome or unsightly Altar-tables in the 
churches, are in all likelihood the traditional use of these same colours which formerly were more com- 
monly and more variously employed in the Services of the Church of England, and that, too, not without 
regard to some written or unwritten rule as to the Services and Seasons at which they should be used. 

That a desire has long existed, and increases, again to adopt a greater variety of colour in the 
Ornaments of the Church, and especially in the coverings of the Altar, is plain from what has been 
accomplished and is still doing: one object of this wished-for variety is the very useful one of dis- 
tinguishing, and so teaching, by outward tokens, the changes of the Church Seasons and the occurrence 
of Ecclesiastical Holydays. For lack of any existing rule on this subject in the Church of England, 
the rule of the rest of the Western Church has not unnaturally been followed -in many cases, especially 
as the ancient English rule or practice was either not at all known, or not easily to be collected, even by 
those who were aware that some leading points of it were to be found without much difficulty. As the 
need of some guide in this matter is becoming more general, it may not be without a really practical use 
to compare the old English rules Avith those of the Roman and the Eastern Churches : by doing this a 
somewhat uniform principle will probably be found, sufficient also to furnish a general rule for those 
who, while rightly wishing to be not out of harmony with the rest of Christendom, would with equal 
propriety prefer to follow any older practice of the Church of England which would afford a satisfactory 
direction in the absence of any definite rule authorized by living Ecclesiastical Authority. 

The Roman rule is laid down with precision : the old English rule can be ascertained with a near 



1 Dyer mentions that in Spain Philip II. brought naval 
matters before the Inquisition, and that Don Pedro, Arch- 



bishop of Toledo, was High Admiral of Castile " by a then not 
uncommon union of offices." [Dyer's Modern Europe, p. 189.] 



to tfje Praper I600&. 



/ / 



approach to accuracy, from the ancient Service-books, St. Osmund's Register, and the Inventories of 
Church goods. The Eastern Church, as a learned Priest of it states, does not give " in her Ritual 
books " any such " minute rules with regard to the colours of the Vestments, as are to be found in the 
"Western Ritual. The Church enjoins her ministers to care more for the simple purity and propriety 
of the vestments than for their richness. In those cases where means are at hand, she bids the 
ministers to wear richer vestments of any colour for the joyful seasons of the year, and Black or Red 
ones for the times of fasting and sorrow. Thus, in Passion Week, and Great Lent, at Burials, etc., Black 
or Purple Vestments are worn. It is customary to wear White Silk Vestments (if possible) at Epiphany 
and Easter." In this description of the general and unspecific character of the Eastern rule, there is a 
considerable correspondence with the features of the Sarum rule just noticed. 

The following Table may be considered as furnishing a fairly trustworthy view of these three Rules : — 



COMPARATIVE TABLE OF COLOURS ACCORDING TO THE ENGLISH, ROMAN 

AND EASTERN USE. 





m 

< 


ENGLISH. 


ROMAN. 


Seasons. 


Salis 


BURY. 


















York. 


Wells. 


London, 
1406-26. 


Innocent 
III, 






Early, 


Late, 


Modern. 




H 


lltli-l'itli 
century. 


15th-16th 
century. 








d. 1216. 




Advent — Sundays .... 


Violet. 


Red. 


Red. 


Red. l 


"Omnia 
media. " 


Violet or 
Purple. 


Black. 


Violet. 


,, Ferial ..... 


Violet. 


Red. 


Purple^). 


White. 3 


" Omnia 
media." 


Violet or 
Purple. 


Black. 


Violet. 


Christmas Eve ..... 






White. 










White. 


,, Octave 


White. 


Red. 


White. 


Red.* 1 


White. 


White. 


White. 


White. 


St. Stephen ...... 




Red. 


Red. 


Red. 1 


Red. 


Red. 




Red. 


St. John Evangelist .... 




White. 


White. 


Red. 1 


"Media 
et alba." 


White. 




White. 


Innocents ...... 




Red. 


Red. 


Red. 1 


Red. 


Violet or 
Purple. 




Violet 
(Red if 
Sunday). 


,, Octave 




Red. 


Red. 


Red. 




Red. 






VI. dies Natalis 








White. 




White. 




White. 


The rest of Christmas-tide . 




Red. 


White (?). 


White. 3 




White. 




White. 


Circumcision ..... 




Red. 


White (?). 


Red. 1 


Red and 
White. 


White. 




White. 


Epijdiany Octave ..... 


White. 


Red. 


White (?). 


Red. 1 


White. 


White. 




White. 


The rest of the Season .... 






White. 


White. 


Red. 


Green or 
Yellow. 


Green. 


Green. 


Septuagesima to Easter — Sundays 


Violet. 


Red. 


Red. 


Blue. 2 


Red. 


Violet or 
Purple. 


Black. 


Violet. 


,, ,, Ferial . 


Violet. 


Red. 


Red or 
Purple. 


White. 3 




Violet or 
Purple. 


Black. 


Violet. 


Ash Wednesday ..... 


Violet. 


Red. 


Red. 


Red. 4 




Violet or 
Purple. 


Black. 


Violet. 


Midlent (" Laeban ") .... 


Violet. 


Red. 


Red. 


Blue. 


Red. 


Violet or 
Purple. 


Violet. 


Rose or 

Violet. 


Maundy Thursday .... 


Black. 


Red. 


Red. 


Red. 3 


Red 

(a white 

banner). 


White. 


Black. 


Violet. 


Good Friday 


Black. 


Red. 8 


Red. 


Red. 


Red and 
Purple. 


Red or 
Black. 


Black. 


Black. 


Easter Eve 


Black or 
Red. 


Red. 


Red. 


Red.* 4 


Red. 


White. 


White. 


Violet 
(W.Mass). 


Easter ........ 


White. 


White. 


White. 


Red. 1 


Red. 


White. 


White. 


White. 


Low Sunday ..... 


White. 


White. 


White. 


White. 


White. 


White. 


White. 


White 


Invention of the Cross .... 




Red. 


Red. 


Red. 1 


Red. 


Red. 




Red. 


Martyrs in Paschal-tide 




White. 


White. 






White. 




Red. 


Rogation Days ..... 




Red. 


Red. 






Purple or 

Violet. 




Violet. 


Vigil of Ascension .... 










White. 








Ascension Octave ..... 




White. 


White. 


Red. 1 


White. 


White. 


White. 


White. 


The rest of the Season .... 




White. 


White (?). 


White. 3 






White. 


White. 


Vigil of Pentecost .... 




White or 
Red. 


Red. 


4 


Red 


Red. 




Violet 

(Red at 
Mass). 


Whitsuntide ..... 


White or 
Green. 


Red. + 


Red. 


Red » 


Red. 


Red. 


Red. 


Red. 


Vigil of Holy Trinity .... 




Red. 


Red. 




Red. 


Rod. 




Red. 



* White was prescribed at York for the Christmas Miissa in 
aurora, and for offices of Palm Sunday and Easter Eve. 



•|- Symbolical of the Pentecostal fire. 
1 For numbered footnotes, se< p. 7S. 



a IRitual 3lnttoDuction 



Comparative Table of Colours according to the English, Roman 


, and Eastern Use — continued. 




S 

m 

En 




ENGLISH 




ROMAN. 


Seasons. 


Salisbury. 








Innocent 
III., 

d. 1216. 






< 


Early, 
llth-l'ith 


Late, 
15th-10th 


York. 


Wells. 


London, 
1406-26. 


Modem. 






century. 


century. 
Red. 












Trinity Sunday 




Red. 


Red. 1 


Red. 


White. 




White. 


Corpus Christi ..... 






Red. 


Red. 1 


Red. 


White. 




White. 


After Trinity — Sundays 




Red. 


Red. 


Red. 1 


Red. 


Green or 
Yellow. 


Green (?). 


Green. 


,, Ferial .... 




Red. 


Green (?). 


Green. 4 




Green or 
Yellow. 


Green. 


Green. 


Transfiguration and M. Holy Name 




Red. 


White (?). 


Red. 1 


Red. 10 






White. 


Holy Cross 




Red. 


Red. 


Blue(?). - - 


Red. 


Red. 




Red. 


Feasts of Blessed Virgin Mary 


No pre- 
cise prac- 


White. 


White or 
Blue(?). 


White. 5 


White. 


White. 




White. 


Michaelmas ...... 


tical rule 
can be 


White. 


White. 


Red. 1 


Blue and 

White. 


White. 




White. 


Apostles — out of Easter 


given for 


Red. 


Red. 


Red. 1 


Red. 


Red. 




Red. 


St. John, Port Latin .... 


these: the 


White. 


Red. 


Bluet?). 1 


White. 






Red. 


Conversion of St. Paul .... 


general 


Red. 


White (?) 


Blue. 2 


Red. 


Red(?). 




White. 


St. Peter ad Vincula .... 


principle 
which 


Red. 


Red. 


Red. 


G reen and 
Yellow. 


Red(?). 




White. 


St. John Baptist — Nativity . 


regulates 


Red. 


Red7 


Red. 1 


Blue. 


White. 




White. 


,, Decollation 


the col- 


Red. 


Red. 


Blue.' 2 


Red. 


not Red. 




Red. 


Evangelist — out of Easter 


our for 


Red. 


Red. 


Red. 1 


Red. 11 


Red. 




Red. 




seasons 


Red. 


Red. 




Red. 12 


Red. 




Red. 




applies to 
Festivals 


Yellow. 


Yellow. 


Blue. 


Blue and 
Green. 


\ ellow. 




White. 


Bishops ...... 


which 
are ob- 




Yellow (?). 


Blue. 


Green and 
Yellow. 






White. 8 




served 
by the 




Yellow(?). 


Red. 


Green and 
Yellow. 






White 


Virgin not Martyr— Matron 


Eastern 


White. 


White. 


Blue. 4 


White. 


White. 




White. 


All Saiuts 


Church. 


Red. 


Red (?). 


Red. 1 


Red and 
White. 


White. 3 , 9 




White. 


All Souls 




Purple (?). 


Black. 


Black. 


Black. 


Black. 




Violet. 


Ember Days (out of Whitsuntide) 






Red [so in 

Chichele's 

Pontif.] 


Red(?). 




Black. 




Violet. 


Vigil 












Purple or 
Violet. 




Violet. 


Dedication Octave .... 




White. 


White. 


Red. 1 


"Media 
et alba." 


White. 9 




White. 










Green. 5 


Red and 
White. 


9 






Marriage ...... 






White (?). 










White. 


Funeral of an Innocent 






White (?). 










Black. 


Mass of Dead ..... 






Black(?). 


Purple. 


Black. 


Black. 




Black. 


Office of Dead 


Purple. 


Blue. 


Black. 


Blue or 
Purple. 


Black. 


Black. 




Black. 








Red. 


Blue. 




Black. 




Violet. 



III. Having thus given some description of the Material and Colour of the " Ornaments of the 
Ministers," their Form may be understood by means of the accompanying descriptions and illustra- 
tions. The symbolical meanings which are added to the former are taken from the " Book of 
Ceremonies" or "Rationale," drawn up under the direction of Archbishop Cranmer in the year 1542. 
The original manuscript of this " Rationale," occasionally corrected by Cranmer's own hand, is preserved 
in the British Museum [Cleop. E. 5, fol. 259 sqq.], and it may also be found in print in Collier's 



1 It appears from inventories, etc. (noted by Canon Sim- 
mons and Dr. Henderson), that in these instances at York Blue 
was used for Red at some altars in the fourteenth and fif- 
teenth centuries. 

2 White for Blue at some ill-furnished altars in York. 

3 Green, ibid. 

4 White or Green, ibid. 

5 Red or Blue, ibid. 

6 At Hereford, as in other English uses, the Bed Chasuble 
was changed for the Black Cope for the latter part of Good 
Friday Service. At Paris Brown, or Black with Red 
Orphreys, was used in Passion-tide. The Wells Ordinal 
prescribes a Black Cope for the impersonator of Caiaphas as 
the one exception to the rule for Red. 

7 At Lincoln, which otherwise followed Sarum, White was 
used on the Nativity of St. John the Baptist. This was also 



the Parisian colour, and it appears in Archbishop Chichele's 
Pontifical in the Library of Trin. Coll. Camb. Purple was 
used at Lincoln by the celebrant in solemn obsequies about 
1350. 

8 Some Gallican uses have Green for Bishops and Violet 
for Abbats. 

9 At Exeter (where Bishop Grandisson in 1340 adopted the 
London, Canterbury, or Mediaeval Roman sequence) any colour 
ad libitum, was admitted on All Saints, Feast of Relics, and 
Dedication of a Church. 

10 But these are described as the days of Sixtus and 
Donatus. 

11 Unfortunately a blank is left in the Wells Ordinal against 
St. Luke's Day. 

12 The Wells rule (printed by Mr. H. E. Reynolds, 1881) 
gives for a Virgin not Martyr White and Bed. 



to tbe Pmper 15ook. 79 



Ecclesiastical History, v. 104, ed. 1852, and in Strype's Ecclesiastical Memorials, I; ii. 411, ed. 1822. 
The full title of the work is " Ceremonies to be used in the Church of England, together with an 
Explanation of the Meaning and Significancy of them." 

The Ornaments mentioned in the " Rationale " are those only which are worn by the Celebrant at the 
Altar, and are as follows : [1] The Amice ; [2] the Albe ; [3] the Girdle ; [4] the Stole ; [5] the Phanon, 
i.e. the Maniple or Sudarium as it was also called ; [6] the Chasuble. The Rubric in the Prayer 
Book of 1549 specifies only — [1] the Albe ; [2] the Vestment or Cope ; [3] the Tunicle ; but, of course, 
it does not exclude the others named in the " Rationale," and, in fact, the whole were in use under the 
First Prayer Book. These two lists, then, comprise eight Ornaments which are now to be described. 

1. The Amice, Amictus (the Armenian VaJcass and, perhaps, the Eastern Omophdrion seem to 
correspond to this, especially the former). — This is a broad and oblong piece of Linen with two strings 
to fasten it ; in its more ornate form it is embroidered on the outer edge with a rich fillet or otherwise 
adorned. When used it is first placed on the head, then slipped down to and worn on the shoulders 
beneath the Albe ; so that, when left somewhat loose, it has the appearance of an ornamental collar as 
shewn in the drawing, Plate II. 

The " Rationale " says : " He putteth on the Amice, which, as touching the Mystery, signifies the 
veil with the which the Jews covered the face of Christ, when they buffeted Him in the time of His 
Passion. And as touching the Minister, it signifies faith, which is the head, ground, and foundation of 
all virtues ; and therefore, he puts that upon his head first." 

2. The Albe, Alba (the Eastern Stoicharion and the Russian Podriznik). — This is a loose 
and long garment coming down to the feet and having close-fitting sleeves reaching to the hands. 
Anciently it appears to have been made usually of Linen, though in later times rich Silks of different 
colours were frequently used, while in the Russian Church Velvet is often employed. It was very 
commonly ornamented with square or oblong pieces of Embroidery called Apparels ; these were stitched 
on or otherwise fastened to various parts of it, especially just above the feet and near the hands, where 
they had somewhat the appearance of cuffs. The Rubric of 1549 directs the use of "a white Albe 
plain ; " this may have meant a Linen Albe without Apparels, yet Silk or similar material seems not 
to be forbidden provided it be white : Embroidery, such as shewn in the sketch, Plate I., appears 
sufficiently " plain " to be consistent with the language and intention of the Rubric. Old-fashioned 
Surplices are always thus ornamented about the shoulders, a tradition of ancient custom. 

The " Rationale " says of the Minister that " he puts upon him the Albe, which, as touching the 
Mystery, signifieth the white garment wherewith Herod clothed Christ in mockery when he sent Him 
to Pilate. And as touching the Minister, it signifieth the pureness of conscience, and innocency he 
ought to have, especially when he sings the Mass." 

The Surplice, Superpclliccum, Plate II. (whether with or without Sleeves;, and the Rochet, 
Rochetum, being both of them only modifications of the Albe, this language of the "Rationale " respecting 
it appears to apply equally to them. 

3. The Girdle, Cingulum (the Eastern Pot/ass). — This is a Cord or narrow band of Silk or other 
material (usually white) with Tassels attached ; or, as in the Eastern Church, a broad Belt (often of 
rich material) with a clasp, hooks, or strings. It is used for fastening the Albe round the waist. 

The " Rationale " thus explains it : " The Girdle, as touching the Mystery, signifies the scourge 
with which Christ was scourged. And as touching the Minister, it signifies the continent and chaste 
living, or else the close mind which he ought to have at prayers, when he celebrates." 

4. The Stole, Stola (the Eastern Epitrachclion of the Priest, the Orarion of the Deacon, the 
Petition of the Sub-deacon). — This is a strip of Silk about three inches wide, and about eight and a 
half feet long ; it may be plain or richly ornamented ; especially at the ends, of which examples are 
given in Plate II. The Priest wears it hanging over his neck, and when he celebrates it is usually 
crossed on the breast and passed under the Girdle : the Deacon wears it suspended over the left 
shoulder ; but, when assisting at the Celebration, he often has it brought across his back and breasl 
and fastened at his right side. As used by the Greek Priest it has the appearance of two Stoles joined 
together, the upper end having a hole through which the head is put, and thus it hangs down in front. 

The "Rationale" says thus of it: "The Stole, as touching the Mystery, signifieth the ropes or 
bands that Christ was bound with to the pillar, when He was scourged. And as touching the Minister, 
it signifieth the yoke of patience, which he must bear as the servant of God." 

5. The Maniple, Manipulus, sometimes called Fanon or Phanon and Sudarium (the Eastern 



So a Ettual ^Introduction to tfce Praper IBoofe 

Epimanihia and the Russian Porutchi; each of these are, however, a kind of Cuffs worn on hoth 
hands). — Originally it appears to have been a narrow strip of Linen, usually as wide as a Stole and 
about two and a half feet long [see Plate II.], and seems to have been employed as a kind of Sudarium 
for wiping the hands and for other cleanly purposes, whence it probably took one of its names. Sub- 
sequently, however, it became a mere ornament, being made of rich materials and often embroidered, 
or even enriched with jewels. It hangs over the left arm of the Celebrant and his assistants ; it should 
be fastened near the wrist, in a loop, to prevent its falling off. 

The " Rationale " describes its meaning together with the Stole in these words : " In token whereof " 
(vc. of patience), "he puts also the Phanon on his arm, which admonisheth him of ghostly strength 
and godly patience that he ought to have, to vanquish and overcome all carnal infirmity. 

6. The Chasuble or Vestment, Casula (the Eastern Phelonion and the Russian Pheldne or 
Phcelonion). — This vesture is worn over the Albe : oi'iginally it was nearly or entirely a circular gar- 
ment, having an opening in the centre through which the head of the wearer passed ; and thus it fell 
gracefully over the shoulders and arms, covering the entire person in its ample folds and reaching nearly 
to the feet both before and behind : at a later period it was made narrower at the back and front 
by reducing its circular form, and so it frequently terminated like a reversed pointed arch ; the sleeve 
jjart also became shorter, reaching only to the hands, and thus avoiding the need of gathering it up 
on the arms. Ultimately, whether from economy, or bad taste, or supposed convenience, the sleeve parts 
were cut away to the shoulders in the Latin Communion ; and even the Russian vestment has been 
so much reduced in the front that it covers little more than the chest : however, the older form has 
been for the most part retained in the rest of the Eastern Communion. The drawing on Plate I. 
shews the form which prevailed in the Church of England prior to the Reformation ; it has the merit 
of being both elegant and convenient. The same picture shews the mode of ornamenting it, namely, 
by embroidering the collar and outer edge, and by attaching to it what is called the Y Orphrey ; 
though very commonly the Latin Cross, and sometimes the Crucifixion, was variously embroidered on 
the back, only the perpendicular Orphrey (or Pillar, as it is termed) being affixed in the front. 

The " Rationale " is thus given : " The overvesture, or Chesible, as touching the Mystery, signifieth 
the purple mantle that Pilate's soldiers put upon Christ after that they had scourged Him. And as 
touching the Minister, it signifies charity, a virtue excellent above all other." 

7. The Cope, Gappa (the Armenian Phelonion is a similar Vestment, and is used instead of the 
Chasuble). — It is a kind of full, long Cloke, of a semicircular shape, reaching to the heels, and open in 
front, thus leaving the arms free below the elbows. Most commonly it has a Hood, as shewn in the 
drawing, Plate II. ; where also is represented the Orphrey and an illustration of the mode of enriching 
the material by embroidery. The mode of fastening it by a Band, to which is often attached a rich 
ornament, called the Morse, is there also exhibited. It is worn over either the Albe or the Surplice. 

The " Rationale " does not mention it ; probably because it was not one of the Eucharistic Vestments 
then or previously in use. But that it might be used at the Altar (though probably not by the Cele- 
brant when consecrating the Oblations) is plain from the fact that the Rubric of 1549 in naming 
" Vestment or Cope," apparently allows a choice between it and the Chasuble ; but it may only have 
been intended that, in a place where both are provided, the Chasuble alone should be worn where the 
whole Eucharistic Service was used ; for a Rubric at the end of the Service specifies the Cope as the 
Vestment to be employed at those times when only the earlier portion of the Service is intended to be 
said, no Consecration being designed because of its being known that there would " be none to com- 
municate with the Priest." The 24th Canon of 1603 does indeed recognize the Cope as the Celebrant's 
Vestment to be used in Cathedrals ; but the Rubric of 1662, having later and larger authority, seems 
to point to the Chasuble of the Book of 1549 as the Vestment in which to consecrate. 

8. The Tunicle, Tunica ; also called, as worn by the Deacon or Gospeller, Dalmatic, Dalmatica 
(the Eastern Stoicharion or Saccus of the Deacon). — This is a kind of loose coat or frock, reaching 
below the knees, open partially at the lower part of the sides ; it has full, though not large, sleeves ; in 
material and colour it should correspond with the Chasuble. Examples of its Orphreys and of the 
mode of embroidering it are shewn in the two illustrations on Plate I. The Deacon's Dalmatic was 
usually somewhat more ornamented in the Western Church than was the Tunicle worn by the Sub- 
deacon or Epistoler. 

This ornament, like the Cope, is not mentioned in the " Rationale " probably because, as .was 
observed above, only the Vestments of the Celebrant are there specified. 




<! 

o 

Eh 
CD 

< 

P3 
O 



THE BOOK 



OF 



Commott'$ra£er 

And Administration 
Of the 

SACRAMENTS, 



AND OTHER 



RITES AND CEREMONIES 
Of the CHURCH, 

According to the Use 

Of the 

CHURCH of ENGLAND; 

Together with the 
PSALTER or PSALMS 

OF 

DAVID, 

Pointed as they are to be Sung or Said in CHURCHES ; 

AND THE 

FORM OR MANNER 



Making, Ordaining, and Consecrating 

OF 

BISHOPS, PRIESTS, 

AND 

DEACONS. 



Cbc Citle anD tije 



THE TITLE OF THE PRAYER BOOK. 

Common Prayer] This familiar term seems first to have 
been used authoritatively in a rubric to the English Litany of 
1544 : " It is thought convenient in this Common Prayer of 
Procession to have it set forth and used in the Vulgar Tongue, 
for stirring the people to more devotion." It is again found 
in the Injunctions of Edward VI., issued in 154C-7. But it 
is a very ancient term, being found in use as far back as a.d. 
252, in St. Cyprian's Treatise on the Lord's Prayer ; of which 
he writes, " Publico, est 7iobis et Communis Oratio." 

Common Prayer and Public Prayer are not theologically 
identical, although the terms are used in the same legal sense 
in the respective titles of the two Acts of Uniformity. In an 
exact sense, Common Prayer is defined by the authoritative 
words of our Lord, " Where two or three are gathered together 
in My Name, there am I in the midst of them." [Matt, xviii. 
20.] The Name of God is an expression used with great 
frequency in Holy Scripture to denote the authority of God ; 
in the same manner as we say, that the official agents of the 
Sovereign act in the Name of the Sovereign, when they 
engage in the duties of their office. To be met together in the 
Name of Christ is to be met together under His authority, 
not as an accidental or promiscuous assembly ; and officially, 
that is, in the presence and with the aid of His authorized 
agents. 

Thus, true Common Prayer is that which is offered in 
Divine Service in the Church, by a Bishop or Priest (or a 
Deacon as locum tenens in some cases), in the presence and 
with the aid of three, or at least two other Christian persons. 
Such prayer presupposes a reverent assent to our Lord's appli- 
cation of the words, "My House 1 shall be called the house 
of prayer," and to those already quoted. To it also may be 
applied the words of St. Cyprian: 2 " They continued with 
one accord in prayer, manifesting at the same time the 
instancy of their praying, and the agreement. Because God, 
who ' maketh men to be of one mind in an house, ' admits into 
the house divine and eternal those only among whom is 
unanimous prayer. " 

This kind of prayer is therefore the highest kind of all. 
Other prayer is exalted in kind, and probably in efficacy, in 
proportion as it connects itself with that which is Common ; 
as it is offered in that sense in which we are taught to say 
Our Father ; as it is offered under the conviction that 
Christian individuals stand not alone, each one for himself 
before God, but are parts of one Body whereof all the mem- 
bers are in communion one with another through the One 
Intercessor of Whom the ministers of the Church are the 
earthly representatives. 

and administration of the Sacraments] This does not exclude 
the Sacraments from Common Prayer. The corporate work 
of the Church is distinctly recognized in the administration 
of Baptism, and the Holy Communion is the root and apex of 
Common Prayer. But it puts forward prominently the idea 
of a never-ceasing round of Divine Service as distinguished 
from the occasional (however frequent) offering of the Holy 
Eucharist. 

other rites and ceremonies of the Church] These words claim, 
as a matter of course, that the substance of the Prayer Book 
is in accordance with the theological and devotional system 
of the Catholic Church : and, in connection with those which 
immediately follow, they plainly enunciate the principle set 
forth more at large in the Thirty-fourth Article of Religion, 
that while that system is binding on the whole Church, yet 
particular Churches have a right to carry it out in their 
own way, according to their own "use" as to detail and 
ceremonial. 3 

1 To Kupmxj,, Kyrke, Church, the House of the Lord. 

2 On the Lord's Prayer, iv. 

3 The phrase "Rites and Ceremonies" is not at all equivalent to our 
modern words Ritual and Ceremonial : but refers to the minor services of 
the Church, such as the Commination, or the Churching of Women. Arch- 
bishop Cranmer's fourth article of 1536 is a good illustration of the meaning 
intended : " IV. Of Rites and Ceremonies. As vestments in God's service ; 
sprinkling holy water ; giving holy bread ; bearing candles on Candlemas 
Day; giving of ashes on Ash. Wednesday; bearing of palms on Palm 
Sunday ; creeping to the Cross, and kissing it, and offering unto Christ 
before the same on Good Friday ; setting up the sepulchre of Christ ; hal- 
lowing the font, and other like exorcisms, and benedictions, and laudable 
customs : that these are not to be condemned and cast away, but continued, 



according to the use of the Church of England] This right 
was acted upon so freely in ancient days that there was a con- 
siderable variation in the details and ceremonial of Divine 
Service as it was celebrated in different parts of England. 
Each Prayer Book took its name from the place of its origin, 
and was thus called the " York use," the " Bangor use," the 
"Hereford use," the "Salisbury use," and so forth: but 
when uniformity of Common Prayer was established upon the 
basis of these old service-books, one "use" Only retained its 
authority, that of the Church of England. 

In modern Prayer Books the words "the United Church of 
England and Ireland" were, during about seventy years, 
substituted for the words "the Chui - ch of England," 
under an Order of Council, dated January 1, 1801 ; but 
such an exercise of the Royal authority goes beyond that 
permitted by the Act of Uniformity ; and the change was 
very misleading. 4 The two Churches are, and always 
have been, in communion with each other, the interchange 
of friendly relations has always been very free, and they 
have been united in a common political bond since 1801. 
The formularies of the Church of England have also been 
adopted in the Church of Ireland, but a false gloss was put 
upon the real title of the Prayer Book when it was printed in 
the unjustifiable form referred to. The Church of England 
can alter its own "use," and so can the Church of Ireland, 
but neither can control the customs of the other : and, in 
fact, there are some important variations in the Prayer Books 
of the two countries which make the expression "the use 
of the United Church of England and Ireland " a misnomer. 
The Prayer Book as it now exists is an adaptation of ancient 
formularies made by the Church of England alone. Its adop- 
tion by other Churches cannot alter the fact, and therefore 
cannot justly influence the title. However much it may be 
adopted therefore in Ireland, Scotland, and other possessions 
of the English crown, America, the Book of Common Prayer 
is still "according to the use of the Church of England." 5 

But it is also to be observed that the Irish Act of Uni- 
formity is entitled " An Act for the Uniformity of . . . in the 
Church of Ireland : " the declaration of assent and consent is 
to "The Book entitled, The Book of Common Prayer . . . 
according to the Use of the Church of Ireland ; " and so the 
title is recited throughout the Act. 

together with the Psalter] In the earlier Prayer Books the 
Psalter was printed with a separate Title-page, as distinct 
from the Services. The first of Bishop Cosin's "Directions 
to be given to the Printer," is also, "Set a fair Frontispiece 
at the beginning of the Book, and another before the Psalter ; 
to be designed as the Archbishop shall direct, and after to be 
cut in brass. " Such an engraved Title-page is affixed to the 
Sealed Books, and a proof copy is bound up with Cosin's 
own volume : but that to the Psalter was not provided. The 
Ordinal was bound up with the Prayer Book for the first time 
in 1661. 

The following Tables will illustrate some of the preceding 
remarks, and shew at a glance what changes have been 
authorized. 

The Table of the Contents of the Prayer Book is not in 
itself of much interest, but it has been so freely handled by 
modern printers that a work like the present cannot go forth 
without an accurate copy of the authorized form. The 
successive changes made in it have a certain interest, and 
they are therefore arranged in parallel columns on the oppo- 
site page. There is thus given also a sort of bird's-eye view 
of the History of the Prayer Book. 

to put us in remembrance of spiritual things. But that none of these cere- 
monies have power to remit sin." [Strype's Memorials of Cranmer, i. 89, 
Eccl. Hist. Soc. ed.] 

A rubric at the end of the Elizabethan Prayer Books enjoins also that 
" every parishioner shall communicate at the least three times in the year, 
of which Easter to be one, and shall also receive the SSacraments and other 
Rites according to the order in this book appointed." 

4 The Act of Uniformity empowers the Sovereign to alter the names of 
the King, Queen, and Royal Family, as occasion shall require ; but to alter 
the name of the Church itself was a very different thing. In Marriage 
Licences, and in Letters of Orders, the old form was used : but in many docu- 
ments the alteration had been adopted. It is right to add that in the title- 
page of Edward VI. 's Injunctions he is called "in earth under Christ, of 
the Church of England and of Ireland the supreme head," and that Henry 
VIII. had been named by the same title in the Bidding of the Bedes, used 
in Ireland about the year 1538. [State Pap. Dom. Hen. VIII. ii. 564.] 

5 The distinctive title, " Church of England," is very ancient, being found 
in Magna Charta, where it appears to be used as a familiar phrase. 



Cable of Contents. 





§ Successive Titles of the Prayer Booh. 




1549. 


1552. 


1662. 


The Book of the Common Prayer 
and Administration of the Sacraments, 
and other Rites and Ceremonies of the 
Church : after the use of the Church 
of England. 

Londini in Officina Richardi Graftoni 
Regii impressoris. Cum privilegio ad 
imprimendum solum. Anno Domini 
mdxlix. Mense Martii. 

[Colophon.] Imprinted at London in 
Fleet-street, at the sign of the Sun over 
against the Conduit, by Edward Whit- 
church. The seventh day of March, 
the year of our Lord 1549. 


The Book of Common Prayer, and 
Administration of the Sacraments and 
other Rites and Ceremonies in the 
Church of England. 

U Londini, in Officina Edwardi 
Whytchurche. 

IT Cum Privilegio ad Imprimendum 
Solum. Anno 1552. 


The Book of Common-Prayer and 
Administration of the Sacraments, and 
other Rites and Ceremonies of the 
Church, according to the use of the 
Church of England ; together with the 
Psalter or Psalms of David, pointed 
as they are to be Sung or Said in 
Churches ; and the' Form or Manner 
of Making, Ordaining, and Consecrat- 
ing of Bishops, Priests, and Deacons. 



§ Successive Tables of Contents. 



1549. 



The Contents of this Booh. 

1. A Preface. 

2. A Table and Kalendar for Psalms 
and Lessons, with necessary rules per- 
taining to the same. 

3. The Order for Matins and Even- 
song, throughout the year. 

4. The Introits, Collects, Epistles, 
and Gospels, to be used at the celebra- 
tion of the Lord's Supper and holy 
Communion through the year, with 
proper Psalms and Lessons, for divers 
feasts and days. 

5. The Supper of the Lord and holy 
Communion, commonly called the Mass. 

6. The Litany and Suffrages. 

7. Of Baptism, both public and 
private. 

8. Of Confirmation, where also is a 
Catechism for children'. 

9. Of Matrimony. 

10. Of Visitation of the Sick, and 
Communion of the same. 

11. Of Burial. 

12. The purification of women. 

13. A declaration of Scripture, with 
certain prayers to be used the first day 
of Lent, commonly called Ashwednes- 
day. 

14. Of Ceremonies omitted or re- 
tained. 

15. Certain notes for the more plain 
explication and decent ministration of 
things contained in this book. 



1552. 



The Contents of this Bool: 

1. A Preface. 

2. Of Ceremonies, why some be abol- 
ished and some retained. 

3. The order how the Psalter is ap- 
pointed to be read. 

4. The Table for the order of the 
Psalms to be said at Morning and 
Evening Prayer. 

5. The order how the rest of holy 
Scripture is appointed to be read. 

6. Proper Psalms and Lessons at 
Morning and Evening Prayer, for cer- 
tain feasts and days. 

7. An Almanack. 

8. The Table and Kalendar for Psalms 
and Lessons, with necessary rules apper- 
taining to the same. 

9. The order for Morning Prayer and 
Evening Prayer, throughout the year. 

10. The Litany. 

11. The Collects, Epistles, and Gos- 
pels, to be used at the ministration of 
the holy Communion, throughout the 
year. 

12. The order of the ministration of 
the holy Communion. 

13. Baptism, both public and private. 

14. Confirmation, where also is a 
Catechism for Children. 

15. Matrimony. 

16. Visitation of the Sick. 

17. The Communion of the Sick. 

18. Burial. 

19. The Thanksgiving of Women 
after childbirth. 

20. A Commination against sinners, 
with certain Prayers to be used divers 
times in the year. 

21. The form and manner of making 
and consecrating of Bishops, Priests, 
and Deacons. 



1662. 



The Contents of this Book. 

1. An Act for the Uniformity of 
Common Prayer. 

2. The Preface. 

3. Concerning the Service of the 
Church. 

4. Concerning Ceremonies. 

5. The Order how the Psalter is ap- 
pointed to be read. 

6. The Order how the rest of the , 
holy Scripture is appointed to be read. 

7. A Table of proper Lessons and 
Psalms. 

8. Tables and Rules for the Feasts 
and Fasts through the whole year. 

9. The Kalendar, with the Table of 
Lessons. 

10. The Order for Morning Prayer. 

11. The Order for Evening Prayer. 

12. The Creed of S. Athanasius. 

13. The Litany. 

14. Prayers and Thanksgivings upon 
several occasions. 

15. The Collects, Epistles, and Gos- 
pels, to be used at the Ministration of the 
holy Communion throughout the year. 

16. The Order of the Ministration of 
the holy Communion. 

17. The Order of Baptism, both pub- 
lick and private. 

18. The Order of Baptism for those 
of riper years. 

19. The Catechism, with the Order 
for Confirmation of children. 

20. Matrimony. 

21. Visitation of the Sick, and Com- 
munion of the Sick. 

22. Burial. 

23. Thanksgiving for Women after 
child-bearing. 

24. A Commination or Denouncing 
of God's anger and judgments against 
sinners. 

25. The Psalter; 

26. The Order of Prayers to be used 
at Sea. 

27. A Form and Manner of Ordain- 
ing Bishops, Priests, and Deacons, 



A~N ACT 



FOR THE 



UNIFORMITY OF COMMON PRAYER, 1 

and Service in the Church, and Administration of the Sacraments, 
Primo Elizabethan. [1 Eliz. c. 2, a.d. 1559.] 



WHERE at the death of our late Soveraign Lord King Edward 
the Sixth, there remained one uniform order of Common Ser- 
vice, and Prayer, and of the administration of Sacraments, 
Rites and Ceremonies in the Church of England, which was 
set forth in one Book, intituled, The Book of Common Prayer, 
and Administration of Sacraments, and other Bites and Cere- 
monies in t/te Church of England, Authorized by Act of 
Parliament holden in the fifth and sixth years of our said 
late Soveraign Lord King Edward the Sixth, intituled, An 
Act for the Uniformity of Common Prayer, and Administration 
of the Sacraments ; The which was repealed, and taken away 
by Act of Parliament, in the first year of the Reign of our 
late Soveraign Lady Queen Mary, to the great decay of the 
due honour of God, and discomfort to the professors of the 
truth of Christs Religion : 



Be it therefore enacted by the Authority of this present 
Parliament, That the said Statute of Repeal, and every thing 
therein contained, only concerning the said Book, and the 
Service, Administration of Sacraments, Rites, and Ceremonies 
contained or appointed in, or by the said Book, shall be void 
and of none effect, from and after the Feast of the Nativity 
of Saint John Baptist next coming : and That the said Book, 
with the order of Service, and of the Administration of 
Sacraments, Rites and Ceremonies, with the alteration 
and additions therein added and appointed by this Sta- 
tute, shall stand, and be, from, and after the said Feast of 
the Nativity of Saint John Baptist, in full force and effect, 
according to the tenour and effect of this Statute : Any 
thing in the foresaid Statute of Repeal to the contrary 
notwithstanding. 



l This is the third Act of Uniformity which was passed by Parliament. 
The first was that which passed the House of Lords on January 15, and 
the House of Commons on January 21, 1549, and to which the "First 
Prayer Book of Edward VI." was annexed. The original statute is called 
of the second and third year of that king, Edward's second year ending on 
January 27, 1549, and the royal assent not being given until the third 
year. It was repealed, among other Acts, by 1 Mar. sess. 2, c. 2, in which 
it is called a statute of Edward's second year, and it is also said to have 
been "made in the second year of the King's Majesty's reign" in the fifth 
clause of Edward's second Act of Uniformity. The following is a summary 
of this Act : — 

§ 2 and 3 Edw. VI. c. 1. [a.d. 1549.] 

I. For a long time there have been "divers forms of Common Prayer" 
used in England, that is to say, "the use of Sarum, of York, of Bangor, 
and of Lincoln ; and besides the same, now of late much more divers and 
sundry forms and fashions have been used in the Cathedral and parish 
churches of England and Wales, as well concerning the Mattins or Morn- 
ing Prayer and the Evensong, as also concerning the Holy Communion, 
commonly called the Mass, with divers and sundry rites and ceremonies 
concerning the same, and in the administration of other Sacraments of the 
Church." Some have been pleased with the use of " rites and ceremonies 
in other form than of late years they have been used," and others greatly 
offended. The King, Protector, and Council have tried to stay such inno- 
vations, but without success ; wherefore to the intent that a uniform, 
quiet, and godly order should be adopted, his Highness has appointed the 
Archbishop of Canterbury, with other bishops and learned divines, to 
arrange such an order, "having as well eye, and respect to the most sincere 
and pure Christian religion taught by the Scripture, as to the usages in the 
Primitive Church." This " rite and fashion of Common and open Prayer 
and administration of the Sacraments, has been, by the aid of the Holy 
Ghost, with one uniform agreement, concluded by them, and is set 
forth in the Book of Common Prayer." This form of "Mattins, Evensong, 
celebration of the Lord's Supper, commonly called the Mass, and adminis- 
tration of each of the Sacraments, and all their common and open prayer," 
is therefore to be said and used from and after the Feast of Pentecost next 
ensuing, "and none other or otherwise." 

II. Any clergyman refusing to use the Book of Common Prayer, or using 
any other forms than those set forth therein, shall, on conviction by verdict 
of a jury, forfeit one of his benefices, and suffer six months' imprisonment 
for the first offence ; for the second offence be imprisoned for twelve 
months, and forfeit all "his spiritual promotions;" and for the third 
offence suffer imprisonment for life. Unbeneficed clergy to be imprisoned 
six months for the first offence, and perpetually for the second. 

III. No " interludes, plays, songs, rhymes," or any other open words, 
are to be allowed to be spoken "in the derogation, depraving, or despising 
of the same Book, or of any thing therein contained, or any part thereof." 
No one shall forcibly compel a clergyman to use other forms than those of 
the Prayer Book, under penalties similar in character to those enacted in 
the second clause. 

IV. Gives power to the Judges to inquire, hear, and determine all 
offences committed contrary to this Act. 



V. Provides that any Archbishop or Bishop may associate himself with 
the Judge in the trial of such offences as have been committed within his 
own diocese. 

VI. The Prayer Book may be used in Greek, Latin, or Hebrew, by such 
as understand those languages, with the exception of the Holy Communion. 

VII. In "Churches, Chapels, Oratories, or other places," any Psalm or 
Prayer taken out of the Bible may be used, provided the proper Service 
has been previously said. 

VIII. That the books shall be bought at the charges of the parishioners, 
and where they have been obtained before Pentecost shall be put in use 
within three weeks afterwards. 

The five following clauses are of a technical kind, and need not be 
noticed. 

The following is also a summary of the second Act of Uniformity, to 
which the " Second Prayer Book of Edward VI." was annexed : — 

§ 5 and 6 Edw. VI. c. 1. [a.d. 1552.] 

I. The Book of Common Prayer, "a very godly order, agreeable to the 
Word of God and the primitive Church, very comfortable to all Christian 
people desiring to live in Christian conversation, and most profitable to 
the state of this realm," having been set forth by authority of Parliament, 
yet a great number of persons " following their own sensuality, and living 
either without knowledge or due fear of God," neglect to come to church 
on Sundays and Holy-days. 

II. For reformation thereof, it is enacted that every person shall duly 
attend church, unless they have some reasonable hindrance. The two 
following clauses give authority to punish those who disobey the Act. 

V. Doubts about the manner of using the Prayer Book having arisen, 
"rather by the curiosity of the minister and mistakers, than of any other 
worthy cause," the said book has, by command of the King, and with the 
authority of Parliament, been "faithfully and godly perused, explained, 
and made fully perfect," and a form for the consecration of bishops, and 
ordination of priests and deacons, has been annexed to it. The revised 
book is to be in force under the provisions of the former Act ; and shall 
be put in use by all persons after the Feast of All Saints, under penalties 
such as those previously enacted : every Curate reading this Act on one 
Sunday in every quarter of a year ; and enforcing the duty of Common 
Prayer in an exhortation to his people. 

Both these Acts of Uniformity were repealed in 1553, and the authority 
of Parliament consequently withdrawn from both the Prayer Books, by 
the third Act of Parliament passed after Queen Mary's accession [1 Mar. 
sess. 2, c. 2]. But this " Statute of Repeal, and every thing therein con- 
tained, only concerning the said Book," was made "void and of none effect" 
by the Elizabethan Act of Uniformity : the second book (subject to the 
alterations made in it by Elizabeth's Commissioners) being thus revived, 
but not either of the statutes themselves. The Act of Mary's reign was, 
however, entirely repealed by 1 James I. c. 25, and thus the two Acts of 
Edward were revived. They are also said to be made perpetual by 5 Anne, 
c. 5, and in the authoritative list of the statutes published in the year 1870 
they are set down as still in force. 



acts of CJniformitp. 



85 



[2] And further be it Enacted by the Queens Highness, 
with the assent of the Lords and Commons of this present 
Parliament assembled, and by the Authority of the same, 
That all, and singular Ministers in any Cathedral, or Parish- 
Church, or other place within this Realm of England, Wales, 
and the Marches of the same, or other the Queens Dominions, 
shall from and after the Feast of the Nativity of Saint John 
Baptist next coming, be bounden to say and use the Mattens, 
Evensong, celebration of the Lords Supper, and administra- 
tion of each of the Sacraments, and all other Common and 
open Prayer, in such order and form as is mentioned in the 
said Book, so Authorized by Parliament in the said fifth and 
sixth year of the Reign of King Edward the Sixth ; with one 
alteration, or addition of certain Lessons to be used on every 
Sunday in the year, and the form of the Letany altered, and 
corrected, and two sentences only added in the delivery of 
the Sacrament to the Communicants, and none other, or 
otherwise : and, That if any manner of Parson, Vicar, or other 
whatsoever Minister, that ought or should sing, or say Com- 
mon Prayer mentioned in the said Book, or minister the 
Sacraments, from, and after the Feast of the Nativity of Saint 
John Baptist next coming, refuse to use the said Common 
Prayers, or to minister the Sacraments in such Cathedral, or 
Parish-Church, or other places, as he should use to minister 
the same, in such order and form, as they be mentioned, and 
set forth in the said Book, or shall wilfully, or obstinately 
standing in the same, use any other Rite, Ceremony, Order, 
Form, or manner of celebrating of the Lords Supper openly, 
or privily, or Mattens, Even song, administration of the Sacra- 
ments, or other open Prayers, than is mentioned, and set 
forth in the said Book, [Open Prayer in, and through this Act, 
is meant that Prayer, which is for other to come %mto, or hear, 
either in Common Churches, or private Chappels, or Oratories, 
commonly called the Service of the Church] or shall preach, 
declare, or speak' any thing in the derogation, or depraving 
of the said Book, or any thing therein contained, or of any 
part thereof, and shall be thereof lawfully convicted, according 
to the Laws of this Realm, by verdict of twelve men, or by 
his own confession, or by the notorious evidence of the fact ; 
shall lose, and forfeit to the Queens Highness, Her Heirs, and 
Successors, for his first offence, the profit of all his Spiritual 
Benefices, or Promotions, coming, or arising in one whole 
year next after his conviction : And also that the person so 
convicted shall for the same offence suffer imprisonment by 
the space of six moneths, without Bail, or Mainprise : And if 
any such person, once convict of any offence concerning the 
premisses, shall after his first conviction, eftsoons offend, and 
be thereof in form aforesaid lawfully convict ; That then the 
same person shall for his second offence suffer imprisonment 
by the space of one whole year, and also shall therefore be 
deprived ipso facto of all his Spiritual Promotions ; and, That 
it shall be lawful to all Patrons, or Donors of all and 
singular the same Spiritual Promotions, or any of them, to 
present, or collate to the same, as though the person or per- 
sons so offending were dead : and That, if any such person, 
or persons, after he shall be twice convicted in form aforesaid, 
shall offend against any of the premisses the third time, and 
shall be thereof, in form aforesaid, lawfully convicted ; That 
then the person so offending, and convicted the third time 
shall be deprived ipso facto of all his Spiritual Promotions, 
and also shall suffer imprisonment during his life : And if the 
person, that shall offend, and be convict in form aforesaid, 
concerning any of the premisses, shall not be Beneficed, nor 
have any Spiritual Promotion ; That then the same Person, 
so offending, and convict, shall for the first offence suffer 
imprisonment during one whole year next after his said con- 
viction, without Bail or Mainprise : And if any such person 
not having any Spiritual Promotion, after his first convic- 
tion, shall eftsoons offend in any thing concerning the 
premisses, and shall in form aforesaid be thereof lawfully 



convicted ; That then the same person shall for his second 
offence suffer imprisonment during his life. 

[3] And it is Ordained, and Enacted by the Authority 
aforesaid, That if any person, or persons whatsoever, after 
the said Feast of the Nativity of St. John Baptist next 
coming, shall in any Enterludes, Playes, Songs, Rimes, or by 
other open words declare, or speak any thing in the deroga- 
tion, depraving, or despising of the same Book, or of any 
thing therein contained, or any part thereof, or shall by open 
fact, deed, or by open threatnings compel, or cause, or other- 
wise procure, or maintain any Parson, Vicar, or other Minister 
in any Cathedral, or Parish-Church, or in Chappel, or in any 
other Place, to sing, or say any Common, or open Prayer, or 
to minister any Sacrament otherwise, or in any other manner, 
and form, than is mentioned in the said Book; or that by 
any of the said means shall unlawfully interrupt, or let any 
Parson, Vicar, or other Minister in any Cathedral, or Parish- 
Church, Chappel, or any other place to sing or say Common 
and open Prayer, or to minister the Sacraments, or any of 
them, in such manner, and form, as is mentioned in the said 
Book ; That then every such person, being thereof lawfully 
convicted in form abovesaid, shall forfeit to the Queen our 
Soveraign Lady, Her Heirs, and Successors for the first 
offence an hundred marks : And if any person, or persons, 
being once convict of any such offence, eftsoons offend against 
any of the last recited offences, and shall in form aforesaid 
be thereof lawfully convict ; That then the same person, so 
offending and convict, shall for the second offence forfeit to 
the Queen our Soveraign Lady, Her Heirs, and Successors 
Four hundred marks : And if any person, after he in form 
aforesaid shall have been twice convict of any offence con- 
cerning any of the last recited offences, shall offend the third 
time, and be thereof in form abovesaid lawfully convict ; 
That then every person, so offending and convict, shall for 
his third offence forfeit to our Soveraign Lady the Queen all 
his Goods and Chattels, and shall suffer imprisonment during 
his life : And if any person or persons, that for his first 
offence concerning the premisses, shall be convict in form 
aforesaid, do not pay the sum to be paid by vertue of his 
conviction, in such manner and form, as the same ought to 
be paid, within six weeks next after his conviction ; That 
then every person so convict, and so not paying the same, 
shall for the same first offence, in stead of the said sum, suffer 
imprisonment by the space of six moneths without Bail or 
Mainprise : And if any person, or persons, that for his second 
offence concerning the premisses shall be convict in form afore- 
said, do not pay the said sum to be paid by vertue of his con- 
viction, and this estatute, in such manner and form, as the 
same ought to be paid, within six weeks next after this said 
second conviction ; That then every person so convicted, and 
not paying the same, shall for the same second offence, in the 
stead of the said sum, suffer imprisonment during twelve 
moneths without Bail or Mainprise : and, That from and 
after the said Feast of the Nativity of Saint John Baptist next 
coming, all, and every person and persons, inhabiting within 
this Realm, or any other the Queens Majesties Dominions, 
shall diligently and faithfully, having no lawful, or reasonable 
excuse to be absent, indeavour themselves to resort to their 
Parish-Church, or Chappel accustomed, or upon reasonable 
let thereof, to some usual place, where Common Prayer, and 
such service of God shall be used in such time of let, upon 
every Sunday, and other dayes ordained and used to be kept 
as holy days, and then, and there to abide orderly and 
soberly, during the time of Common Prayer, Preachings, or 
other Service of God there to be used and miuistred, upon 
pain of punishment by the censures of tho Church ; and 
also upon pain, that every person so offending shall for- 
feit for every such offence twelve pence, to be levied by 
the Churchwardens of the Parish, where such offence shall 
be done, to the uso of the poor of tho same Parish, of the 



86 



gets of Oniformitp. 



goods, lands, and tenements of such offender, by way of 
distress. 

[4] And for due execution hereof, the Queens most excel- 
lent Majesty, the Lords Temporal, and all the Commons in 
this present Parliament assembled, doth in Gods Name 
earnestly require, and charge all the Archbishops, Bishops, 
and other Ordinaries, that they shall endeavour themselves 
to the uttermost of their knowledges, that the due and true 
execution hereof may be had throughout their Diocesse and 
Charges, as they will answer before God for such evils and 
plagues, wherewith Almighty God may justly pnnish His 
people for neglecting His good and wholsom law. And for 
their Authority in this behalf, Be it further Euacted by the 
Authority aforesaid, That all and singular ihe same Arch- 
bishops, Bishops, and all other their officers, exercising 
Ecclesiastical jurisdiction, aswel in place exempt, as not 
exempt, within their Diocesse shall have full power and 
Authority by this Act to reform, correct and punish by 
censures of the Church, all, and singular persons, which shall 
offend within any of their jurisdictions, or Diocesse, after the 
said Feast of the Nativity of Saint John Baptist next coming, 
against this Act and Statute : Any other Law, Statute, 
Priviledge, Liberty, or Provision heretofore made, had, or 
suffered to the contrary notwithstanding. 

[5] And it is Ordained and Enacted by the Authority afore- 
said, That all and every Justice of Oyer and Determiner, or 
Justices of Assize shall have full power and Authority in 
every of their open and general Sessions to enquire, hear and 
determine all and all manner of offences, that shall be com- 
mitted, or done contrary to any Article contained in this 
present Act, within the limits of the Commission to them 
directed, and to make process for the execution of the same, 
as they may do against any person being indicted before them 
of trespass, or lawfully convicted thereof. 

[6] Provided always, and be it Enacted by the Authority 
aforesaid, That all and every Archbishop and Bishop shall 
and may at all time and times at his liberty and pleasure, 
ioyn and associate himself by vertue of this Act to the said 
Justices of Oyer and Determiner, or to the said Justices of 
Assise, at every of the said open and general Sessions, to be 
holden in any place within his Diocess for and to the inquiry, 
hearing, and determining of the offences aforesaid, 

[7] Provided also, and be it Enacted by the Authority 
aforesaid, That the Books concerning the said Service shall 
at the costs and charges of the Parishioners of every Parish, 
and Cathedral Church be attained, and gotten before the said 
Feast of the Nativity of Saint John Baptist next following, 
and that all such Parishes and Cathedral Churches, or other 
places, where the said Books shall be attained and gotten 
before the said Feast of the Nativity of Saint John Baptist, 
shall within three weeks next after the said books so attained 
and gotten, use the said Service, and put the same in use 
according to this Act. 

[8] And be it further Enacted by the Authority aforesaid, 
That no person or persons shall be at any time hereafter 
impeached, or otherwise molested of or for any of the offences 
above mentioned, hereafter to be committed, or done con- 
trary to this Act, unless he or they so offending be thereof 
indicted at the next general sessions to be holden before any 
such Justices of Oyer and Determiner, or Justices of Assise, 
next after any offence committed or done, contrary to the 
tenour of this Act. 



[9] Provided always, and be it Ordained, and Enacted by 
the Authority afore said, That all and singular Lords of the 
Parliament, for the third offence above mentioned, shall be 
tried by their Peers. 

[10] Provided also, and be it Ordained, and Enacted by the 
Authority aforesaid, That the Mayor of London, and all other 
Mayors, Bayliffs, and other Head-officers of all, and singular 
Cities, Boroughs, and Towns-corporate within this Realm, 
Wales and the Marches of the same, to the which Justices of 
Assise do not commonly repair, shall have full power and 
Authority by vertue of this Act, to enquire, hear, and deter- 
mine the offences abovesaid, and every of them yearly, within 
fifteen days after the Feasts of Easter, and saint Michael the 
Archangel, in like manner and form, as Justices of Assise, 
and Oyer, and Determiner may do. 

[11] Provided always, and be it Ordained and Enacted by 
the Authority aforesaid, That all and singular Archbishops, 
and Bishops, and every of their Chancellors, Commissaries, 
Archdeacons, and other Ordinaries, having any peculiar 
Ecclesiastical jurisdiction shall have full power and Authority 
by vertue of this Act, aswel to enquire in their Visitation, 
Synods, or elsewhere within their jurisdiction, at any other 
time, and place, to take accusations, and informations of all, 
and every the things above mentioned, done, committed, or 
perpetrated within the limits of their jurisdiction and Autho- 
rity, and to punish the same by admonition, excommunication, 
sequestration, or deprivation, or other censures, and processes, 
in like form, as heretofore hath been used in like cases by the 
Queens Ecclesiastical Laws. 

[12] Provided alwaies, and be it Enacted, That whatsoever 
person offending in the premisses shall for the first offence 
I receive punishment of the Ordinary, having a testimonial 
thereof under the said Ordinaries seal, shall not for the same 
offence eftsoons be convicted before the Justices ; and like- 
wise receiving for the said first offence punishment by the 
Justices, he shall not for the same first offence eftsoons receive 
punishment of the Ordinary : Any thing contained in this 
Act to the contrary notwithstanding. 

[13] Provided always, and be it Enacted, That such 
ornaments of the Church and of the ministers thereof shall 
be retained, and be in use, as was in this Church of England 
by the Authority of Parliament in the second year of the 
reign of King Ediuard the Sixth, until other order shall be 
therein taken by Authority of the Queens Majesty, with the 
advice of Her Commissioners, appointed and Authorized 
under the great seal of England for causes Ecclesiastical, or 
of the Metropolitan of this Realm : And also, That if there 
shall happen any contempt, or irreverence to be used in the 
Ceremonies, or Rites of the Church, by the misusing of the 
Orders appointed in this Book ; the Queens Majesty may by 
the like advice of the said Commissioners, or Metropolitan, 
ordain and publish such further Ceremonies, or Rites, as may 
be most for the advancement of Gods glory, the edifying of 
His Church, and the due reverence of Christs holy Mysteries 
and Sacraments. 

[14] And be it further Enacted by the Authority aforesaid, 
That all Laws, Statutes, and Ordinances, wherein, or whereby 
any other Service, Administration of Sacraments, or Common 
Prayer is limited, established, or set forth to be used within 
this Realm, or any other the Queens Dominions, and Coun- 
tries, shall from henceforth utterly be void, and of none 
effect. 



acts of Ontformitp. 



87 



[A few alterations being made in the Prayer Book after the 
Hampton Court Conference [see p. 25], a Royal Proclamation 
was issued, on March 5, 1604, in which the reasons for making 
these alterations were stated, and the use of the new book en- 
joined. This Proclamation was printed after the Elizabethan 
Act of Uniformity in all Prayer Books of the reigns of James 
I. and Charles I., but was omitted by the Revisers of 1661, the 
Caroline Act of Uniformity being substituted for it in the 
printed Prayer Books of 1662 and all subsequent dates. 1 For 
the sake of historical completeness, and to illustrate the atti- 
tude of the Crown towards the Prayer Book on the accession 
of James I., the Proclamation is here printed entire.] 

By the King. 

IT A Proclamation for the authorizing of an uniformity of the 
Book of Common Prayer to be used thorowout the Realm. 

ALTHOUGH it cannot be unknown to Our Subjects by the 
former Declarations wee have published, what our purposes 
and proceedings have been in matters of Religion since Our 
coming to this Crown : Yet the same being now by Us re- 
duced to a settled Form, wee have occasion to repeat somewhat 
of that which hath passed : And now at Our very first entry 
into the Eealm, being entertained and importuned with infor- 
mations of sundry Ministers, complaining of the errours and 
imperfections of the Church here aswel in matter of Doctrine, 
as of Discipline : Although wee had no reason to presume 
that things were so farre amisse as was pretended, because 
wee had seen the Kingdom under that form of Religion which 
by Law was established in the dayes of the late Queen of 
famous memorie, blessed with a Peace and Prosperity, both 
extraordinary and of many yeers continuance (a strong 
evidence that God was therewith well pleased,) yet because 
the importunitie of the Complainers was great, their affirma- 
tions vehement, and the zeal wherewith the same did seem to 
be accompanied, very specious : wee were moved thereby to 
make it Our occasion to discharge that duety which is the 
chiefest of all Kingly dueties, That is, to settle the affairs of 
Religion, and the Service of God before their own, which 
while wee were in hand to do, as the contagion of the sick- 
nesse reigning in Our Citie of London and other places, would 
permit an assembly of persons meet for that purpose ; some 
of those who misliked the state of Religion here established, 
presuming more of Our intents than ever wee gave them cause 
to do, and transported with humour, began such proceedings, 
as did rather raise a scandall in the Church, then take offence 
away. For both they used Forms of publike serving of God 
not here allowed, held Assemblies without authority, and did 
other things carying a very apparent shew of Sedition, more 
then of Zeal : whom wee restrained by a former Proclamation 
in the moneth of October last, and gave intimation of the 
Conference wee intended to be had with as much speed as 
conveniently could bee, for the ordering of those things of the 
Church, which accordingly followed in the moneth of January 
last at Our Honour of Hampton Court, where before Our Self, 
and Our Privie Councell, were assembled many of the gravest 
Bishops and Prelates of the Realm, and many other learned 
men, aswell of those that are conformable to the State of the 
Church established, as of those that dissented. Among whom, 
what Our Pains were, what Our patience in hearing and reply- 
ing, and what the indifference and uprightnesse of Our 
Judgement in determining, wee leave to the report of those 
who heard the same, contenting Our Self with the Sincerity of 
Our own heart therein. But Wee cannot conceal that the 
successe of that Conference was such as happeneth to many 
other things, which moving great expectation before they be 
eutred into, in their issue produce small effects. For Wee 

1 The only record of this omission is a MS. note in the margin of the 
Trayer Book of 1(J;S9, which contained the "Additions and Alterations" as 
submitted to the Crown by Convocation. [See p. 38.] The note is as follows : 
" This Proclamation is left out : and heere followeth The Preface wch you 
haue at ye beginning of this book." 



found many and vehement Informations supported with so 
weak and slender proofs, as it appeareth unto Us and Our 
Counsell, that there was no cause why any change should 
have been at all in that which was most impugned, the Book 
of Common prayer, containing the form of the publike Service of 
God here established, neither in the doctrine, which appeared 
to bee sincere, nor in the Forms and Rites, which were justified 
out of the practice of the Primitive Church. Notwithstand- 
ing, We thought meet, with consent of the Bishops, and other 
learned men there present, That some small things might 
rather be explained then changed, not that the same might not 
very well have been born with by men who would have made 
a reasonable construction of them : but for that in a matter 
concerning the Service of God We were nice, or rather jealous, 
that the publique form thereof should be free, not onely from 
blame, but from suspicion, so as neither the common Adversary 
should have advantage to wrest ought therein contained, to 
other sense then the Church of England intendeth, nor any 
troublesome or ignorant person of this Church be able to take 
the least occasion of cavill against it : And for that purpose 
gave forth Our Commission under Our great Seal of England 
to the Archbishop of Canterbury and others, according to the 
Form which the Lawes of this Realm in like case prescribe 
to bee used, to make the said Explanation, and to cause the 
whole Book of Common prayer with the same Explanations, 
to be newly printed. Which being now done, and established 
anew after so serious a deliberation, although we doubt not, 
but all Our Subjects, both Ministers and others, will receive 
the same with such reverence as appertaineth, and conform 
themselves thereunto, every man in that which him concern- 
eth : Yet have wee thought it necessary to make known by 
Proclamation Our authorizing of the same, And to require and 
enjoyn all men, aswell Ecclesiasticall as Temporal!, to con- 
form themselves unto it, and to the practice thereof, as the 
onely publique form of serving God established and allowed to 
be in this Realm. And the rather, for that all the learned men 
who were there present, as well of ye Bishops as others, pro- 
mised their conformity in the practice of it, onely making suit 
to Us, that, some few might be born with for a time. Where- 
fore Wee require all Archbishops, Bishops, and all other pub- 
like Ministers, as well Ecclesiasticall as Civill, to do their 
duties in causing the same to be obeyed, in punishing the 
offenders according to the Lawes of the Realm heretofore 
established, for the authorizing of the said Book of Common 
prayer. And wee think it also necessary, that the said Arch- 
bishops, and Bishops, do each of them in his Province and 
Diocesse take order : That every Parish do procure to them- 
selves, within such time as they shall think good to limit, 
one of the said Books so explained. And last of all, wee 
doe admonish all men, that hereafter they shall not expect, 
nor attempt any further alteration in the Common Publique 
form of Gods service, from this which is now established, for 
that neither will we give way to any to presume, that Our own 
Judgement having determined in a matter of this weight, shall 
be swayed to alteration by the frivolous suggestions of any 
light spirit : neither are wee ignorant of the inconveniences 
that do arise in government, by admitting innovation in things 
once setled by mature deliberation : And how necessary it is 
to use constancie in the upholding of the publique determina- 
tions of States, for that such is the unquietnesse and unsted- 
fastnesse of some dispositions, affecting every yeer new forms 
of things, as if they should bee followed in their uncon- 
stancie, would make all actions of States ridiculous and con- 
temptible : Whereas the stedfast maintaining of things by 
good advice established, is the weal of all Commonwealths. 
Given at Our Palace of Westminster, the fifth day of 
March, in the first year of Our Reign of England, 
France, and Ireland, and of Scotland the seven and 

thirtieth. 

GOD SAVE THE Kim:. 



AN ACT 



UNIFORMITY OF PUBLICK PRAYERS, 

And Administration of Sacraments, and other Rites and Ceremonies : And for establishing the Form 
of Making, Ordaining, and Consecrating Bishops, Priests, and Deacons in the Church of England. 

XIV. Carol II. [14 Charles II. c. 4, a.d. 1662.] 



WHEREAS in the first year of the late Queen Elizabeth there 
was one Uniform Order of Common Service and Prayer, and 
of the Administration of Sacraments, Rites and Ceremonies 
in the Church of England (agreeable to the Word of God, and 
usage of the Primitive Church) compiled by the Reverend 
Bishops and Clergy, set forth in one Book, Entituled, The 
Booh of Common Prayer, and Administration of Sacraments, 
and other Rites and Ceremonies in the Church of England, and 
enjoyned to be used by Act of Parliament, holden in the said 
First year of the said late Queen, Entituled, An Act for the 
Uniformity of Common Prayer, and Service in the Church, and 
Administration of the Sacraments, very comfortable to all good 
people desirous to live in Christian conversation, and most 
profitable to the Estate of this Realm, upon the which the 
Mercy, Favour and Blessing of Almighty God is in no wise so 
readily and plentifully poured, as by Common Prayers, due 
using of the Sacraments, and often Preaching of the Gospel, 
with devotion of the hearers : And yet this notwithstanding, 
a great number of people in divers parts of this Realm, follow- 
ing their own sensuality, and living without knowledge and 
due fear of God, do wilfully and Schismatically abstain, and 
refuse to come to their Parish Churches and other Publick 
places where Common Prayer, Administration of the Sacra- 
ments, and Preaching of the Word of God is used upon the 
Sundays and other days ordained and appointed to be kept 
and observed as Holy days : And whereas by the great and 
scandalous neglect of Ministers in using the said Order, or 
Liturgy so set forth and enjoyned as aforesaid, great mischiefs 
and inconveniences, during the times of the late unhappy 
troubles, have arisen and grown ; and many people have been 
led into Factions and Schisms, to the great decay and scandal 
of the Reformed Religion of the Church of England, and to 
the hazard of many souls : for prevention whereof in time to 
come, for setling the Peace of the Church, and for allaying 
the present distempers, which the indisposition of the time 
hath contracted, The Kings Majesty (according to His Decla- 
ration of the Five and twentieth of October, One thousand six 
hundred and sixty) granted His Commission under the great 
Seal of England to several Bishops and other Divines to review 
the Book of Common Prayer, and to prepare such Alterations 
and Additions, as they thought fit to offer ; And afterwards 
the Convocations of both the Provinces of Canterbury and 
York, being by his Majesty called and assembled (and now 
sitting) His Majesty hath been pleased to Authorize and 
require the Presidents of the said Convocations, and other the 
Bishops and Clergy of the same, to review the said Book of 
Common Prayer, and the Book of the Form and manner of the 
Making and Consecrating of Bishops, Priests, and Deacons ; 
And that after mature consideration, they should make such 
Additions and Alterations in the said Books respectively, as 
to them should seem meet and convenient ; And should 



exhibit and present the same to His Majesty in writing, for 
his further allowance or confirmation ; since which time, upon 
full and mature deliberation, they the said Presidents, 
Bishops, and Clergy of both Provinces have accordingly 
reviewed the said Books, and have made some Alterations 
which they think fit to be inserted to the same ; and some 
Additional Prayers to the said Book of Common- Prayer, to 
be used upon proper and emergent occasions ; and have 
exhibited and presented the same unto his Majesty in writing, 
in one Book, Entituled, The Booh of Common Prayer, and 
Administration of the Sacraments, and other Rites and Cere- 
monies of the Church, according to the use of the Church of 
England, together with the Psalter, or Psalms of David, Pointed 
as they are to be sung or said in Churches ; and the Form and 
Manner of Making, Ordaining, and Consecrating of Bishops, 
Priests, and Deacons: All which His Majesty having duely 
considered hath fully approved and allowed the same, and 
recommended to this present Parliament, that the said Books 
of Common Prayer, and of the Form of Ordination and Con- 
secration of Bishops, Priests, and Deacons, with the Altera- 
tions and Additions, which have been so made and presented 
to His Majesty by the said Convocations, be the Book, which 
shall be appointed to be used by all that Officiate in all 
Cathedral and Collegiate Churches and Chappels, and in all 
Chappels of Colledges and Halls in both the Universities, and 
the Colledges of Eaton and Winchester, and in all Parish- 
Churches and Chappels within the Kingdom of England, 
Dominion of Wales, and Town of Berwick upon Tweed, and 
by all that Make, or Consecrate Bishops, Priests or Deacons 
in any of the said Places, under such Sanctions and Penalties 
as the Houses of Parliament shall think fit : Now in regard 
that nothing conduceth more to the setling of the Peace of 
this Nation (which is desired of all good men) nor to the 
honour of our Religion, and the propagation thereof, than 
an Universal agreement in the Public Worship of Almighty 
God ; and to the intent that every person within this Realm, 
may certainly know the rule, to which he is to conform in 
Public Worship, and Administration of Sacraments, and other 
Rites and Ceremonies of the Church of England, and the 
manner how, and by whom Bishops, Priests, and Deacons 
are, and ought to be made, Ordained and Consecrated ; 

[2] Be it Enacted by the Kings most Excellent Majesty, by 
the advice, and with the consent of the Lords Spiritual and 
Temporal, and of the Commons in this present Parliament 
assembled, and by the Authority of the same, That all and 
singular Ministers, in any Cathedral, Collegiate, or Parish- 
Church or Chappel, or other place of Publick Worship within 
this Realm of England, Dominion of Wales, and Town of 
Berwick upon Tweed, shall be bound to say and use the Morn- 
ing Prayer, Evening Prayer, Celebration and Administration 
of both the Sacraments, and all other the Publick, and Common 



acts of CJmformitp. 



8 9 



Prayer, in such order and form as is mentioned in the said 
Book, annexed and joyned to this present Act, and Entituled, 
The Book of Common Prayer, and Administration of the Sacra- 
ments, and other Rites and Ceremonies of the Church, according 
to the use of the Church of England : together with the Psalter 
or Psalms of David, Pointed as they are to be sung or said in 
Churches ; and the form or manner of Making, Ordaining, and 
Consecrating of Bishops, Priests, and Deacons : and That the 
Morning and Evening Prayers, therein contained, shall upon 
every Lords day, and upon all other days and occasions, and 
at the times therein appointed, be openly and solemnly read 
by all and every Minister or Curate in every Church, Chappel, 
or other place of Publick Worship within this Realm of 
England, and places aforesaid. 

[3] And to the end that Uniformity in the Publick Worship 
of God (which is so much desired) may be speedily effected, 
Be it further Enacted by the Authority aforesaid, That every 
Parson, Vicar, or other Minister whatsoever, who now hath, 
and enjoy eth any Ecclesiastical Benefice, or Promotion within 
this Realm of England, or places aforesaid, shall in the Church, 
Chappel, or place of Publick Worship belonging to his said 
Benefice or Promotion, upon some Lords day before the Feast 
of Saint Bartholomew, which shall be in the year of our Lord 
God, One thousand six hundred sixty and two, openly, 
publickly, and solemnly read the Morning and Evening Prayer 
appointed to be read by, and according to the said Book of 
Common Prayer at the times thereby appointed, and after 
such reading thereof shall openly and publickly, before the 
Congregation there assembled, declare his unfeigned assent, 
and consent to the use of all things in the said Book contained 
and prescribed, in these words, and no other ; 

[4] I A. B. Do here declare my unfeigned assent, and consent 
to all, and every thing contained, and prescribed in, and by the 
Book intituled, The Book of Common Prayer and Administra- 
tion of the Sacraments, and other Rites, and Ceremonies of 
the Church, according to the use of the Church of England ; 
together with the Psalter, or Psalms of David, Pointed as they 
are to be sung or said in Churches, and the form, or manner 
of Making, Ordaining, and Consecrating of Bishops, Priests, 
and Deacons. 

[5] And, That all and every such person, who shall (without 
some lawful Impediment, to bo allowed and approved of by 
the Ordinary of the place) neglect or refuse to do the same 
within the time aforesaid, or (in case of such Impediment) 
within one Moneth after such Impediment removed, shall ipso 
facto be deprived of all his Spiritual Promotions ; And that 
from thenceforth it shall be lawful to, and for all Patrons, 
and Donors of all and singular the said Spiritual Promotions, 
or of any of them, according to their respective Rights, and 
Titles, to present, or collate to the same ; as though the 
person, or persons, so offending or neglecting were dead. 

[6] And be it further Enacted by the Authority aforesaid, 
That every person, who shall hereafter be presented, or 
collated, or put into any Ecclesiastical Benefice, or Promotion 
within this Realm of England and places aforesaid, shall in 
the Church, Chappel, or place of Publick Worship, belonging 
to his said Benefice or Promotion, within two Moneths next 
after that he shall be in the actual possession of the said 
Ecclesiastical Benefice or Promotion, upon some Lords day 
openly, publickly and solemnly Read the Morning and Even- 
ing Prayers, appointed to be Read by, and according to the 
said Book of Common Prayer, at the times thereby appointed, 
and after such Reading thereof, shall openly, and publickly 
before the Congregation there assembled, declare his unfeigned 
assent, and consent to the use of all things therein contained 
and prescribed, according to the form before appointed : and 
That all and every such person, who shall (without some 
lawful Impediment, to be allowed and approved by the 
Ordinary of the place) neglect or refuse to do the same within 



the time aforesaid, or (in case of such Impediment) within one 
month after such Impediment removed, shall ipso facto be 
deprived of all his said Ecclesiastical Benefices and Promotions ; 
and That from thenceforth, it shall and may be lawful to, and 
for all Patrons, and Donors of all and singular the said 
Ecclesiastical Benefices and Promotions, or any of them 
(according to their respective Rights and Titles) to present, 
or collate to the same, as though the person or persons so 
offending, or neglecting, were dead. 

[7] And be it further Enacted by the Authority aforesaid, 
That in all places, where the proper Incumbent of any 
Parsonage, or Vicarage, or Benefice with Cure doth reside on 
his Living, and keep a Curate, the Incumbent himself in 
person (not having some lawful Impediment, to be allowed by 
the Ordinary of the place) shall once (at the least) in every 
month openly and publickly Read the Common Prayers and 
Service, in, and by the said Book prescribed, and (if there be 
occasion) Administer each of the Sacraments and other Rites 
of the Church, in the Parish Church or Chappel, of, or belong- 
ing to the same Parsonage, Vicarage, or Benefice, in such 
order, manner and form, as in, and by the said Book is 
appointed, upon pain to forfeit the sum of Five pounds to the 
use of the poor of the Parish for every offence, upon conviction 
by confession, or proof of two credible Witnesses upon Oath, 
before two Justices of the Peace of the County, City, or Town- 
Corporate where the offence shall be committed, (which Oath 
the said Justices are hereby Impowred to Administer) and in 
default of payment within ten days, to be levied by distress, 
and sale of the goods and chattels of the Offender, by the 
Warrant of the said Justices, by the Church -wardens, or 
Over-seers of the Poor of the said Parish, rendring the sur- 
plusage to the party. 

[8] And be it further Enacted by the Authority aforesaid, 
That every Dean, Canon, and Prebendary of every Cathedral, 
or Collegiate Church, and all Masters, and other Heads, 
Fellows, Chaplains, and Tutors of, or in any Colledge, Hall, 
House of Learning, or Hospital, and every Publick Professor, 
and Reader in either of the Universities, and in every Col- 
ledge elsewhere, and every Parson, Vicar, Curate, Lecturer, 
and every other person in holy Orders, and every School- 
master keeping any publick, or private School, and every 
person Instructing, or Teaching any Youth in any House or 
private Family as a Tutor, or School-master, who upon the 
first day of Hay, which shall be in the year of our Lord God, 
One thousand six hundred sixty two, or at any time thereafter 
shall be Incumbent, or have possession of any Deanry, 
Canonry, Prebend, Mastership, Headship, Fellow-ship, Pro- 
fessors-place, or Readers place, Parsonage, Vicarage, or any 
other Ecclesiastical Dignity or Promotion, or of any Curates 
place, Lecture, or School ; or shall instruct or teach any 
Youth as Tutor, or School-master, shall before the Feast-day 
of Saint Bartholomew, which shall be in the year of our Lord 
One thousand six hundred sixty two, or at or before his, or 
their respective admission to be Incumbent, or have posses- 
sion aforesaid, subscribe the Declaration or Acknowledgement 
following, Scilicet : 

[9] / A. B. Do declare that it is not lawful upon any pre- 
tence whatsoever to take Arms against the King ; and that I do 
abhor that Traiterous Position of taking Arms by His Authority 
against His Person, or against those that are Commissionated 
by him; and that I will conform to the Liturgy of the Church 
of England, as it is now by Law established. And I do declare 
that I do hold, there lies no Obligation upon me, or on any other 
person from the Oath, commonly called the Solemn League and 
Covenant, to endear'our any change, or alteration of Govern- 
ment, either in Church, or State; au<! that the same was in 
it self an unlawful Oath, and imposed upon the Subjects of 
this Realm against the known Laws and Liberties of this 
Kingdom. 



9 o 



acts of Ontfotmttp. 



[10] Which said Declaration and Acknowledgement shall 
be subscribed by every of the said Masters and other Heads, 
Fellows, Chaplains, and Tutors of, or in any Colledge, Had, 
or House of Learning, and by every publick Professor and 
Reader in either of the Universities, before the Vice-Chan- 
cellor of the respective Universities for the time being, or his 
Deputy ; And the said Declaration or Acknowledgement shall 
be subscribed before the respective Arch-bishop, Bishop or 
Ordinal}' of the Diocess, by every other person hereby in- 
joyned to subscribe the same, upon pain, that all and every 
of the persons aforesaid, failing in such subscription, shall 
lose and forfeit such respective Deanry, Canonry, Prebend, 
Mastership, Headship, Fellowship, Professors place, Readers 
place, Parsonage, Vicarage, Ecclesiastical Dignity, or Promo- 
tion, Curates place, Lecture, and School, and shall be utterly 
disabled, and ipso/acto deprived of the same ; and that every 
such respective Deanry, Canonry, Prebend, Mastership, 
Headship, Fellowship, Professors place, Readers place, Par- 
sonage, Vicarage, Ecclesiastical Dignity, or Promotion, 
Curates place, Lecture and School shall be void, as if such 
person so failing were naturally dead. 

[11] And if any Schoolmaster or other person, Instructing 
or teaching Youth in any private House or Family, as a Tutor 
or Schoolmaster, shall Instruct or Teach any Youth as a Tutor 
or Schoolmaster, before License obtained from his respective 
Archbishop, Bishop, or Ordinary of the Diocess, according to 
the Laws and Statutes of this Realm, (for which he shall pay 
twelvepence onely) and before such subscription and acknow- 
ledgement made as aforesaid ; Then every such School-master 
and other, Instructing and Teaching as aforesaid, shall for the 
first offence suffer three months Imprisonment without bail 
or mainprise ; and for every second and other such offence 
shall suffer three months Imprisonment without bail or main- 
prise, and also forfeit to His Majesty the sum of five pounds. 

And after such subscription made, every such Parson, Vicar, 
Curate, and Lecturer shall procure a certificate under the 
Hand and Seal of the respective Archbishop, Bishop, or 
Ordinary of the Diocess, (who are hereby enjoyned and re- 
quired upon demand to make and deliver the same) and shall 
publickly and openly read the same, together with the 
Declaration, or Acknowledgement aforesaid, upon some Lords 
day within three months then next following, in his Parish 
Church where he is to officiate, in the presence of the Con- 
gregation there assembled, in the time of Divine Service ; upon 
pain that every person failing therein shall lose such Parson- 
age, Vicarage, or Benefice, Curates place, or Lecturers place 
respectively, and shall be utterly disabled, and ipso facto 
deprived of the same ; And that the said Parsonage, Vicarage, 
or Benefice, Curates place or Lecturers place shall be void, as 
if he was naturally dead. 

[12] Provided always, that from and after the Twenty fifth 
day of March, which shall be in the year of our Lord God, 
One thousand six hundred eighty two, there shall be omitted 
in the said Declaration or Acknowledgement so to be sub- 
scribed and read, these words following, scilicet, 

And I do declare that I do hold there lies no obligation on me, 
or on any other person from the Oath, commonly called The 
solemn League and Covenant, to endeavour any change, or 
alteration of Government either in Church or State ; And that 
the same was in it self an unlawful Oath, and imposed upon the 
Subjects of this Realm against the known Laivs and Liberties of 
this Kingdom; 

So as none of the persons aforesaid shall from thenceforth 
be at all obliged to subscribe or read that part of the said 
Declaration or Acknowledgement. 

[13] Provided always, and be it Enacted, That from and 
after the Feast of Saint Bartholomew, which shall be in the 
year of our Lord, One thousand six hundred sixty and two, 
no person, who now is Incumbent, and in possession of any 



Parsonage, Vicarage, or Benefice, and who is not already in 
holy Orders by Episcopal Ordination, or shall not before the 
Feast-day of Saint Bartholomew be ordained Priest or Deacon, 
according to the form of Episcopal Ordination, shall have, 
hold, or enjoy the said Parsonage, Vicarage, Benefice with 
Cure or other Ecclesiastical Promotion within this Kingdom 
of England, or the Dominion of Wales, or Town of Berwick 
upon Tweed ; but shall be utterly disabled, and ipso facto 
deprived of the same ; and all his Ecclesiastical Promotions 
shall be void, as if he was naturally dead. 

[14] And be it further Enacted by the Authority aforesaid, 
That no person whatsoever shall thenceforth be capable to 
be admitted to any Parsonage, Vicarage, Benefice, or other 
Ecclesiastical Promotion or Dignity whatsoever, nor shall 
presume to Consecrate and Administer the holy Sacrament of 
the Lords Supper, before such time as he shall be Ordained 
Priest, according to the form and manner in, and by the said 
Book prescribed, unless he have formerly been made Priest 
by Episcopal Ordination, upon pain to forfeit for every offence 
the sum of One hundred pounds ; (one moyety thereof to the 
Kings Majesty, the other moyety thereof to be equally divided 
between the poor of the Parish where the offence shall be 
committed, and such person, or persons as shall sue for the 
same by Action of Debt, Bill, Plaint, or Information in any 
of his Majesties Courts of Record ; wherein no Essoign, Pro- 
tection, or Wager of Law shall be allowed) And to be disabled 
from taking, or being admitted into the Order of Priest, by 
the space of one whole year then next following. 

[15] Provided that the Penalties in this Act shall not extend 
to the Foreiners or Aliens of the Forein Reformed Churches 
allowed, or to be allowed by the Kings Majesty, His Heirs 
and Successors, in England. 

[16] Provided always, That no title to confer, or present 
by lapse shall accrue by any avoidance, or deprivation ipso 
facto by vertue of this Statute, but after six months after 
notice of such voidance, or deprivation given by the Ordinary 
to the Patron, or such sentence of deprivation openly and 
publickly read in the Parish Church of the Benefice, Parson- 
age, or Vicarage becoming void, or whereof the Incumbent 
shall be deprived by vertue of this Act. 

[17] And be it further Enacted by the Authority aforesaid, 
That no Form, or Order of Common Prayers, Administration 
of Sacraments, Rites or Ceremonies shall be openly used in 
any Church, Chappel, or other Publick place of or in any 
Colledge, or Hall in either of the Universities, the Colledges 
of Westminster, Winchester, or Eaton, or any of them, other 
than what is prescribed and appointed to be used in and by 
the said Book ; and That the present Governour, or Head of 
every Colledge and Hall in the said Universities, and of the 
said Colledges of Westminster, Winchester, and Eaton, within 
one month after the Feast of Saint Bartholomew, which shall 
be in the year of our Lord, One thousand six hundred sixty 
and two : And every Governour or Head of any of the said 
Colledges, or Halls, hereafter to be elected, or appointed, 
within one month next after his Election, or Collation, and 
Admission into the same Government, or Headship, shall 
openly and publickly in the Church, Chappel, or other 
Publick place of the same Colledge, or Hall, and in the pre- 
sence of the Fellows and Scholars of the same, or the greater 
part of them then resident, Subscribe unto the Nine and 
thirty Articles of Religion, mentioned in the Statute made in 
the thirteenth year of the Reign of the late Queen Elizabeth, 
and unto the said Book, and declare his unfeigned assent and 
consent unto, and approbation of the said Articles, and of the 
same Book, and to the use of all the Prayers, Rites, and 
Ceremonies, Forms, and Orders in the said Book prescribed, 
and contained according to the form aforesaid ; and that all 
such Governours, or Heads of the said Colledges and Halls, 
or any of them as are, or shall be in holy Orders, shall once 
at least in every Quarter of the year (not having a lawful 



gets of (Uniformity. 



91 



Impediment) openly and publickly Read the Morning Prayer, 
and Service in and by the said Book appointed to be Read in 
the Church, Chappel, or other Publick place of the same Col- 
ledge or Hall, upon pain to lose, and be suspended of, and 
from all the Benefits and Profits belonging to the same 
Government or Headship, by the sjjace of Six months, by the 
Visitor or Visitors of the same Colledge or Hall ; And if any 
Governour or Head of any Colledge or Hall, Suspended for 
not Subscribing unto the said Articles and Book, or for not 
Reading of the Morning Prayer and Service as aforesaid, shall 
not at, or before the end of Six months next after such sus- 
pension, Subscribe unto the said Articles and Book, and 
declare his consent thereunto as aforesaid, or read the Morn- 
ing Prayer and Service as aforesaid, then such Government or 
Headship shall be ipso facto void. 

[18] Provided always, That it shall and may be lawful to 
use the Morning and Evening Prayer, and all other Prayers 
and Service prescribed in and by the said Book, in the Chappels 
or other Publick places of the respective Colledges and Halls 
in both the Universities, in the Colledges of Westminster, 
Winchester, and Eaton, and in the Convocations of the Clergies 
of either Province in Latine ; Any thing in this Act contained 
to the contrary notwithstanding. 

[19] And be it further Enacted by the Authority aforesaid, 
That no person shall be, or be received as a Lecturer, or 
permitted, suffered, or allowed to Preach as a Lecturer, or 
to Preach, or Read any Sermon or Lecture in any Church, 
Chappel, or other place of Publick worship, within this Realm 
of England, or the Dominion of Wales, and Town of Berwick 
upon Tweed, unless he be first approved and thereunto 
Licensed by the Archbishop of the Province, or Bishop of the 
Diocess, or (in case the See be void) by the Guardian of the 
Spiritualties, under his Seal, and shall in the presence of the 
same Archbishop, or Bishop, or Guardian Read the Nine and 
thirty Articles of Religion, mentioned in the Statute of the 
Thirteenth year of the late Queen Elizabeth, with Declaration 
of his unfeigned assent to the same ; and That every person, 
and persons who now is, or hereafter shall be Licensed, As- 
signed, Appointed, or Received as a Lecturer, to preach upon 
any day of the week in any Church, Chappel, or place of 
Publick worship within this Realm of England, or places 
aforesaid, the first time he Preacheth (before his Sermon) 
shall openly, publickly, and solemnly Read the Common 
Prayers and Service in and by the said Book appointed to be 
Read for that time of the day, and then and there publickly 
and openly declare his assent unto, and approbation of the 
said Book, and to the use of all the Prayers, Rites and Cere- 
monies, Forms and Orders therein contained and prescribed, 
according to the Form before appointed in this Act ; And 
also shall upon the first Lecture-day of every month after- 
wards, so long as he continues Lecturer, or Preacher there, 
at the place appointed for his said Lecture or Sermon, before 
his said Lecture or Sermon, openly, publickly, and solemnly 
Read the Common Prayers and Service in and by the said 
Book appointed to be read for that time of the day, at which 
the said Lecture or Sermon is to be Preached, and after such 
Reading thereof, shall openly and publickly, before the Con- 
gregation there assembled, declare his unfeigned assent and 
consent unto, and approbation of the said Book, and to the 
use of all the Prayers, Rites and Ceremonies, Forms and 
Orders therein contained and prescribed, according to the 
form aforesaid ; and, That all and every such person and per- 
sons who shall neglect or refuse to do the same, shall from 
thenceforth be disabled to Preach the said, or any other 
Lecture or Sermon in the said, or any other Church, Chappel, 
or place of Publick 'worship, until such time as he and they 
shall openly, publickly, and solemnly Read the Common- 
Prayers and Service appointed by the said Book, and Conform 
in all points to the things therein appointed and prescribed, 
according to the purport, true intent, and meaning of this Act. 



[20] Provided alwaies, that if the said Sermon or Lecture 
be to be Preached or Read in any Cathedral, or Collegiate 
Church or Chappel, it shall be sufficient for the said Lecturer 
openly at the time aforesaid, to declare his assent and consent 
to all things contained in the said Book, according to the 
form aforesaid. 

[21] And be it further Enacted by the Authority aforesaid, 
That if any person who is by this Act disabled to Preach any 
Lecture or Sermon, shall during the time that he shall con- 
tinue and remain so disabled, Preach any Sermon or Lecture ; 
That then for every such offence the person and persons so 
offending shall suffer Three months Imprisonment in the 
Common Gaol without Bail or mainprise, and that any two 
Justices of the Peace of any County of this Kingdom and 
places aforesaid, and the Mayor or other chief Magistrate of 
any City, or Town-Corporate, within the same, upon Certifi- 
cate from the Ordinary of the place made to him or them of 
the offence committed, shall, and are hereby required to com- 
mit the person or persons so offending to the Gaol of the same 
County, City, or Town Corporate accordingly. 

[22] Provided alwaies, and be it further Enacted by the 
Authority aforesaid, That at all and every time and times, 
when any Sermon or Lecture is to be Preached, the Common 
Prayers and Service in and by the said Book appointed to be 
Read for that time of the day, shall be openly, publickly, and 
solemnly Read by some Priest, or Deacon, in the Church, 
Chappel, or place of Publick worship, where the said Sermon 
or Lecture is to be preached, before such Sermon or Lecture 
b'e Preached ; And that the Lecturer then to Preach shall be 
present at the Reading thereof. 

[23] Provided nevertheless, That this Act shall not extend 
to the University-Churches in the Universities of this Realm, 
or either of them, when or at such times as any Sermon or 
Lecture is Preached or Read in the same Churches, or any of 
them, for, or as the publick University-Sermon or Lecture ; 
but that the same Sermons and Lectures may be Preached or 
Read in such sort and manner as the same have been hereto- 
fore Preached or Read ; This Act, or any thing herein con- 
tained to the contrary thereof in any wise notwithstanding. 

[24] And be it further Enacted by the Authority aforesaid, 
That the several good Laws, and Statutes of this Realm, 
which have been formerly made, and are now in force for the 
Uniformity of Prayer and Administration of the Sacraments, 
within this Realm of England, and places aforesaid, shall 
stand in full force and strength to all intents and purposes 
whatsoever, for the establishing and confirming of the said 
Book ; Entituled, The Book of Common Prayer, and Admi- 
nistration of the Sacraments, and other Rites and Ceremonies of 
the Church, according to the use of the Church of England ; 
together with the Psalter or Psalms of David, Pointed as they 
are to be sung or said in Churches ; and the form or manner of 
Making, Ordaining, and Consecrating of Bishops, Priests, and 
Deacons ; herein before mentioned to be joyned and annexed 
to this Act ; and shall be applied, practised, and put in use 
for the punishing of all offences contrary to the said Laws, 
with relation to the Book aforesaid, and no other. 

[25] Provided alwaies, and be it further Enacted by the 
Authority aforesaid, That in all those Prayers, Litanies, and 
Collects, which do any way relate to the King, Queen, or 
Royal Progeny, the Names be altered and changed from time 
to time, and fitted to the present occasion, according to the 
direction of lawful Authority. 

[26] Provided also, and be it Enacted by the Authority 
aforesaid, That a true Printed Copy of tho said Book, 
Entituled, The Book of Common Prayer and Administration 
of the Sacraments, and other Rites and Ceremonies of the 
Church, according to the use of the Church 0/ England j together 
with the Psalter, or Psalms of David, Pointed as they are to 
be sung or said in Churches; and the form and manner of 
Making, Ordaining, and Consecrating of Bishops, Priests, and 



9 2 



acts of ftntformitp. 



Deacons', shall at the costs and charges of the Parishioners of 
every Parish-Church, and Chappelry, Cathedral Church, Col- 
ledge, and Hall, be attained and gotten before the Feast-day 
of Saint Bartholomew, in the year of our Lord, One thousand 
six hundred sixty and two, upon pain of forfeiture of Three 
pounds by the month, for so long time as they shall then after 
be unprovided thereof, by every Parish, or Chappelry, Cathe- 
dral Church, Colledge, and Hall, making default therein. 

[27] Provided alwaies, and be it Enacted by the Authority 
aforesaid, That the Bishops of Hereford, Saint Davids, Asaph, 
Bangor, and Landaff, and their Successors shall take such 
order among themselves, for the souls health of the Flocks 
committed to their Charge within Wales, That the Book here- 
unto annexed be truly and exactly Translated into the Brit- 
tish or Welsh Tongue, and that the same so Translated and 
being by them, or any three of them at the least viewed, 
perused, and allowed, be Imprinted to such number at least, 
so that one of the said Books so Translated and Imprinted, 
may be had for every Cathedral, Collegiate, and Parish- 
Church, and Chappel of Ease in the said respective Diocesses, 
and places in Wales, where the Welsh is commonly spoken or 
used before the First day of May, One thousand six hundred 
sixty five ; and, That from and after the Imprinting and 
publishing of the said Book so Translated, the whole Divine 
Service shall be used and said by the Ministers and Curates 
throughout all Wales within the said Diocesses, where the 
Welsh Tongue is commonly used, in the Brittish or Welsh 
Tongue, in such manner and form as is prescribed according 
to the Book hereunto annexed to be used in the English 
Tongue, differing nothing in any Order or Form from the said 
English Book ; for which Book, so Translated and Imprinted, 
the Church-wardens of every of the said Parishes shall pay 
out of the Parish-money in their hands for the use of the 
respective Churches, and be allowed the same on their 
Accompt ; and, That the said Bishops and their Successors, 
or any Three of them, at the least, shall set and appoint the 
price, for which the said Book shall be sold ; And one other 
Book of Common Prayer in the English Tongue shall be 
bought and had in every Church throughout Wales, in which 
the Book of Common Prayer in Welsh is to be had, by force 
of this Act, before the First day of May, One thousand six 
hundred sixty and four, and the same Book to remain in such 
convenient places, within the said Churches, that such as 
understand them may resort at all convenient times to read 
and peruse the same, and also such as do not understand the 
said Language, may by conferring both Tongues together, the 
sooner attain to the knowledge of the English Tongue ; Any 
thing in this Act to the contrary notwithstanding ; And until 
Printed Copies of the said Book so to be Translated may be 
had and provided, the Form of Common Prayer, established 
by Parliament before the making of this Act, shall be used as 
formerly in such parts of Wales, where the English Tongue 
is not commonly understood. 

[28] And to the end that the true and perfect Copies 
of this Act, and the said Book hereunto annexed may be 
safely kept, and perpetually preserved, and for the avoiding 
of all disputes for the time to come ; Be it therefore Enacted 
by the Authority aforesaid, That the respective Deans and 
Chapters of every Cathedral, or Collegiate Church, within 
England and Wales shall at their proper costs and charges, 
before the twenty fifth day of December, One thousand six 
hundred sixty and two, obtain under the Great Seal of 
England a true and perfect printed Copy of this Act, and of 
the said Book annexed hereunto, to be by the said Deans and 
Chapters, and their Successors kept and preserved in safety 
for ever, and to be also produced, and shewed forth in any 
Court of Record, as often as they shall be thereunto lawfully 
required ; And also there shall be delivered true and perfect 
Copies of this Act, and of the same Book into the respective 
Courts at Westminster, and into the Tower of London, to be 



kept and preserved for ever among the Records of the said 
Courts, and the Records of the Tower, to be also produced 
and shewed forth in any Court as need shall require ; which 
said Books so to be exemplified under the Great Seal of 
England, shall be examined by such persons as the Kings 
Majesty shall appoint under the Great Seal of England for 
that purpose, and shall be compared with the Original Book 
hereunto annexed, and shall have power to correct, and 
amend in writing any Error committed by the Printer in the 
printing of the same Book, or of any thing therein contained, 
and shall certifie in writing under their Hands and Seals, or 
the Hands and Seals of any Three of them at the end of the 
same Book, that they have examined and compared the same 
Book, and find it to be a true and perfect Copy ; which said 
Books, and every one of them so exemplified under the Great 
Seal of England, as aforesaid, shall be deemed, taken, ad- 
judged, and expounded to be good, and available in the Law 
to all intents and purposes whatsoever, and shall be accounted 
as good Records as this Book it self hereunto annexed ; Any 
Law or Custom to the contrary in any wise notwithstanding. 

[29] Provided also, That this Act or any thing therein con- 
tained shall not be prejudicial or hurtful unto the Kings 
Professor of the Law within the University of Oxford, for, or 
concerning the Prebend of Shipton, within the Cathedral Church 
of Sarum, united and annexed unto the place of the same 
Kings Professor for the time being, by the late King James 
of blessed memory. 

[30] Provided always, That whereas the Six and thirtieth 
Article of the Nine and thirty Articles agreed upon by the 
Arch-bishops, and Bishops of both Provinces, and the whole 
Clergy in the Convocation holden at London, in the year of 
our Lord, One thousand five hundred sixty two, for the avoid- 
ing of diversities of Opinions, and for establishing of consent, 
touching true Religion, is in these words following, viz. 

That the Book of Consecration of Archbishops, and Bishops, 
and Ordaining of Priests and Deacons, lately set forth in the 
time of King Edward the Sixth, and confirmed at the same time 
by Authority of Parliament, doth contain all things necessary to 
such Consecration and Ordaining, neither hath it any thing that 
of itself is superstitions, and ungodly ; And therefore whosoever 
are Consecrated or Ordered according to the Bites of that Book, 
since, the second year of the aforenamed King Edward unto this 
time, or hereafter shall be Consecrated or Ordered according to 
the same Bites ; We decree all such to be rightly, orderly, and 
lawfully Consecrated and Ordered ; 

[31] It be Enacted, and be it therefore enacted by the 
Authority aforesaid, That all Subscriptions hereafter to be 
had or made unto the said Articles, by any Deacon, Priest, 
or Ecclesiastical person, or other person whatsoever, who by 
this Act or any other Law now in force is required to Subscribe 
unto the said Articles, shall be construed and taken to extend, 
and shall be applied (for and touching the said Six and 
thirtieth Article) unto the Book containing the form and 
manner of Making, Ordaining, and Consecrating of Bishops, 
Priests, and Deacons in this Act mentioned, in such sort and 
manner as the same did heretofore extend unto the Book set 
forth in the time of King Edward the Sixth, mentioned in the 
said Six and thirtieth Article ; Any thing in the said Article, 
or in any Statute, Act, or Canon heretofore had or made, to 
the contrary thereof in any wise notwithstanding. 

[32] Provided also, That the Book of Common Prayer, and 
Administration of the Sacraments and other Rites and Cere- 
monies of this Church of England, together with the form and 
manner of Ordaining, and Consecrating Bishops, Priests, and 
Deacons heretofore in use, and respectively established by Act 
of Parliament in the First and Eighth years of Queen Elizabeth, 
shall be still used and observed in the Church of England, 
until the Feast of Saint Bartholomew, which shall be in the 
year of our Lord God, One thousand six hundred sixty and 
two. 



AN ACT 



KOR THE 



AMENDMENT OF THE ACT OF UNIFORMITY 

35 and 36 Victoria, c. 35. [a.d. 1872.] 



WHEREAS by the Act of Uniformity it is enacted that all 
and singular ministers in any cathedral, collegiate, or parish 
church or chapel, or other place of public worship in England, 
shall be bound to say and use the Morning Prayer, Evening 
Prayer, celebration and administration of both the Sacra- 
ments, and all other the public and common prayer, in such 
order and form as is mentioned in the Book of Common 
Prayer annexed to the said Act : 

And whereas in the year one thousand eight hundred and 
sixty-nine Commissioners were appointed by Her Majesty to 
inquire and consider, amongst other matters, the differences 
of practice which have arisen from varying interpretations 
put upon the rubrics, orders, and directions for regulating the 
course and conduct of public worship, the administration of 
the sacraments, and the other services contained in the Book 
of Common Prayer, with a view of explaining or amending 
the said rubrics, orders, and directions so as to secure general 
uniformity of practice in such matters as may be deemed 
essential, and to report thereon from time to time, having 
regard not only to the said rubrics, orders, and directions, 
but also to any other laws or customs relating to the matters 
aforesaid, with power to suggest any alterations, improve- 
ments, or amendments with respect to such matters or any of 
them : 

And whereas the said Commissioners have by their Report 
dated the thirty-first day of August one thousand eight 
hundred and seventy recommended in manner therein 
mentioned : 

And whereas Her Majesty was pleased to authorize the 
Convocations of Canterbury and York to consider the said 
Report of the said Commissioners, and to report to Her 
Majesty thereon, and the said Convocations have accordingly 
made their first reports to Her Majesty : 

Be it therefore enacted by the Queen's most Excellent 
Majesty, by and with the advice and consent of the Lords 
Spiritual and Temporal, and Commons, in this present 
Parliament assembled, and by the authority of the same, as 
follows : 

1. In this Act, — 

The term " Act of Uniformity " means the Act of the four- 
teenth year of the reign of Kiiie Charles the 
DeBnltions. „ J , 6 . ... . e , . 

second, chapter four, intituled 'An Act 
for the Uniformity of Public Prayers and Administration 
of Sacraments and other Rites and Ceremonies, aud for 
establishing the Form of Making, Ordaining, and Conse- 
crating Bishops, Priests, and Deacons in the Church of 
England," and includes the enactments confirmed and 
applied by that Act to the Book of Common Prayer : 
The term "Book of Common Prayer" means the book 
annexed to the said Act of the reign of King Charles the 
Second, and intituled " The Book of Common Prayer and 
Administration of the Sacraments and other Rites and 
Ceremonies of the Church according to the Use of the 



Church of England, together with the Psalter or Psalms 
of David pointed as they are to be sung or said in 
Churches, and the Form or Manner of Making, Ordain- 
ing, and Consecrating of Bishops, Priests, and Deacons :" 1 

The term "cathedral" means a cathedral or collegiate 
church in which the Book of Common Prayer is required 
by the Act of Uniformity to be used : 

The term "church" means any parish church, chapel, or 
other place of public worship which is not a cathedral as 
before defined, and in which the Book of Common Prayer 
is required by the Act of Uniformity to be used. 

2. The shortened Order for Morning Prayer or for 
Evening Prayer, specified in the schedule to use of shortened 
this Act, may, on any day except Sunday, ^ E °^f" g 
Christmas Day, Ash Wednesday, Good Friday, Prayer. 

and Ascension Day, be used, if in a cathedral in addition to, 
aud if in a church in lieu of, the Order for Morning Prayer 
or for Evening Prayer respectively prescribed by the Book of 
Common Prayer. 

3. Upon any special occasion approved by the ordinary, 

there may be used in any cathedral or church a „ , , 

J , " . Special service 

special form of service approved by the ordinary, for special 

so that there be not introduced into such occasions - 

service anything, except anthems or hymns, which does not 

form part of the Holy Scriptures or Book of Common Prayer. 

4. An additional form of service varying from any form pre- 
scribed by the Book of Common Prayer may be Additional 
used at any hour on any Sunday or holy-day in "™jays°and 
any cathedral or church in which there are duly holy-days, 
read, said, or sung as required by law on such Sunday or holy- 
day at some other hour or hours the Order for Morning 
Prayer, the Litany, such part of the Order for the Admini- 
stration of the Lord's Supper or Holy Communion as is 
required to be read on Sundays and holy-days if there be no 
Communion, and the Order for Evening Prayer, so that there 
be not introduced into such additional service any portion 
of the Order for the Administration of the Lord's Supper or 
Holy Communion, or anything, except anthems or hymns, 
which does not form part of the Holy Scriptures or Book of 
Common Prayer, and so that such form of service and the 
mode in which it is used is for the time being approved by 
the ordinary ; provided that nothing in this section shall 
affect the use of any portion of the Book of Common Prayer 
as otherwise authorized by the Act of Uniformity or this Act. 

5. Whereas doubts have arisen as to whether the following 
forms of service, that is to say, tho Order separation of 
for Morning Prayer, the Litany and the services. 
Order for the Administration of the Lord's Supper or Holy 

i This definition is of considerable importance as regards tlie Tox1 of the 
Prayer Book, since it makes the MS. volumo formerly annexed to the Act 
of Uniformity the ultimate authority for thai Text. If, therefore, there 
should be any divergency between the text of the Ms, and thai of the 
Sealed Hooks, the latter must,, it, seems, give way to tho former, notwith- 
standing the 28th clause in the Act of Uniformity itself. 



94 



acts of Oniformitp, 



Communion, may be used as separate services, and it is 
expedient to remove such doubts : Be it therefore enacted 
and declared that any such forms of service may be used to- 
gether or in varying order as separate services, or that the 
Litany may be said after the third collect in the Order for 
Evening Prayer, either in lieu of or in addition to the use of 
the Litany in the Order for Morning Prayer, without preju- 
dice nevertheless to any legal powers vested in the ordinary ; 
and any of the said forms of service may be used with or 
without the preaching of a sermon or lecture, or the reading 
of a homily. 

6. Whereas doubts have arisen as to whether a sermon or 
__ ., lecture may be preached without the common 

Preaching a , . _ 

sermon without prayers and services appointed by the Book 
previous service. of Common Prayer for the time of day being 
previously read, and it is expedient to remove such doubts : 
Be it therefore enacted and declared, that a sermon or lecture 
may be preached without the common prayers or services 
appointed by the Book of Common Prayer being read before 
it is preached, so that such sermon or lecture be preceded by 
any service authorized by this Act, or by the Bidding Prayer, 
or by a collect taken from the Book of Common Prayer, with 
or without the Lord's Prayer. 

7. Nothing in this Act shall affect the provision with respect 
Saving of 34 and to the chapels of colleges in the universities of 
36 Vict. c. 26, Oxford, Cambridge, and Durham, which is con- 
tained in section six of the Universities Tests 

Act, 1871. 

8. The schedule to this Act, and the notes thereto and 
Effect of directions therein, shall be construed and have 
schedule. effect as part of this Act. 

9. This Act ma} 7 be cited as "The Act of Uniformity 
Short title. Amendment Act, 1872." 



SCHEDULE. 

Note. — The Minister using the Shortened Order for Morn- 
ing Prayer or for Evening Prayer in this schedule, may in 
his discretion add in its proper place any exhortation, prayer, 
canticle, hymn, psalm, or lesson contained in the Order for 
Morning Prayer or for Evening Prayer in the Book of Common 
Prayer and omitted or authorized to be omitted from such 
shortened order. 

Each of the twenty-two portions into which the one 
hundred and nineteenth psalm is divided in the Book of 
Common Prayer shall be deemed, for the purposes of this 
schedule, to be a separate psalm. 



Shortened Forms of Service. 

The Shortened Order for Morning Prayer daily 
throughout the Year, except on Sunday, Christmas 
Day, Ash Wednesday, Good Friday, and Ascension 
Day. 

At the beginning of Morning Prayer the Minister shall read 
toith a loud voice some one or more of these sentences of the 
Scriptures that follow. 

When the wicked man, etc. 

A general Confession to be said of the whole Congregation after 
the Minister, all kneeling. 

Almighty and most merciful Father, etc. 

The Absolution, or Remission of sins, to be pronounced by the 
Priest alone, standing ; the 'people still kneeling. 
Almighty God, the Father, etc. 

The people sludl answer here, and at the end of all other 'prayers, 
Amen. 



Then the Minister shall kneel, and say the Lord's Prayer with 
an audible voice ; the people also kneeling, and repeating it 
with him. 

Our Father, Which art in heaven, etc. 

Then likewise he shall say, 

Lord, open Thou our lips. 
etc. etc. etc. 

Here all standing up, the Priest shall say, 

Glory be to the Father, etc. 

Then shall follow one or more of the Psalms appointed. And 
at the end of every Psalm throughout Hie year, and likewise at 
the end of Benedicite, Benedictus, Magnificat, and Nunc 
dimittis, shall be repeated, 

Glory be to the Father, etc. 

Then shall be read distinctly, with an audible voice, either the 
First Lesson taken out of the Old Testament as is appointed in 
the Calendar, or the Second Lesson taken out of the New Tes- 
tament, except there be a Proper Lesson assigned for that day, 
in ichich case the Proper Lesson shall be read, and if there are 
two Proper Lessons each shall be read in its proper place ; he 
that readeth so standing and turning himself as he may best 
be heard, of all such as arc present. 

Note, that before every Lesson the Minister shall say, Here 
beginneth such a Chapter, or Verse of such a Chapter, of 
such a Book. And after every Lesson, Here endeth the 
Lesson, or the First or the Second Lesson. 

And after tlie Lesson, or betiveen the First and Second Lessons, 
shall be said or sung in English one of the following: 
Either the Hymn called, Te Deum Laudamus. 
We praise Thee, God, etc. 

Or this Canticle, Benedicite, omnia opera. 
all ye works of the Lord, etc. 

Or the Hymn following (except when that shall happen to be read 
in the Lesson for the day, or for the Gospel on Saint John 
Baptist's Day) : 

Benedictus. St. Luke i. 68. 
Blessed be the Lord God of Israel, etc. 

Or this Psalm. 
Jubilate Deo. 

be joyful in the Lord, all ye lands, etc. 

Then shall be sung or said the Apostles' Creed by the Minister 
and the people standing. 

1 believe in God the Father Almighty, etc. 

And after that, the people all devoutly kneeling, the Minister 
shall pronounce with a loud voice, 

The Lord be with you. 
Answer. And with thy spirit. 
Minister. Let us pray. 

Then the Priest shall say, 

Lord, shew Thy mercy upon us, 
etc. etc. etc. 

Then shall follow three Collects. The first of the day, which 
shall be tlie same that is appointed at the Communion; the 
second for Peace ; the third for grace to live well ; and the 
two last Collects shall never alter, but daily be said at Morn- 
ing Prayer throughout all the year, as followeth, all kneeling. 

The second Collect fen- Peace. 
God, Who art the Author of peace, etc. 

The third Collect for Grace. 
O Lord, our heavenly Father, etc. 

Here may follow an Anthem or Hymn : 



acts of ftlmformitp. 



95 



Then these two Prayers following : 

A Prayer of Saint Chrysostome. 

Almighty God, Who hast given us grace, etc. 

2 Corinthians xiii. 
The grace of our Lord Jesus Christ, etc. 

Here enclcth the Shortened Order of Morning Prayer. 



The Shortened Order for Evening Prayer daily 
throughout the year, except on sunday, christmas 
Day, Ash Wednesday Good Friday, and Ascension 
Day. 

At the beginning of Evening Prayer the Minister shall read 
with a loud voice some one or more of these sentences of the 
Scriptures that folloiv : 

When the wicked man, etc. 

A general Confession to be said of the whole Congregation after 
the Minister, all kneeling. 

Almighty and most merciful Father, etc. 

The Absolution, or Remission of sins, to be pronounced by the 
Priest alone, standing ; the people still kneeling. 
Almighty God, the Father, etc. 

Then the Minister shall kneel, and say the Lord's Prayer ; the 
people also kneeling, and repeating it with him. 

Our Father, Which art in heaven, etc. 

Then likewise he shall say, 

Lord, open Thou our lips. 

Here all standing up, the Priest shall say, 

Glory be to the Father, etc. 

Then shall be said or sung one or more of the Psalms in order 
as they be appointed. Then either a Lesson of the Old Testa- 
ment as is appointed, or a Lesson of the New Testament as it 
is appointed, except there be a Proper Lesson assigned for that 
day, in which case the Proper Lesson shall be read, and if 
tliere are two Proper Lessons each shall be read in its proper 
place ; and after the Lesson, or between the First and Second 
Lessons, shall be said or sung in English one of the 
following : 



Either Magniiicat, or the Song of the Blessed Virgin Mary, in 
English, asfolloivs: 

Magnificat. St. Luke i. 
My soul doth magnify the Lord, etc. 

Or this Psalm (except it be on the nineteenth day of the month, 
when it is read in the ordinary course of the Psalms): 
Cantatc Domino. Psalm xcviii. 
sing unto the Lord a new song, etc. 

Or Nunc dimittis (or the Song of Simeon \ as followeth : 
Nunc dimittis. St. Luke ii. 29. 
Lord, now lettest Thou Thy servant, etc. 

Or else this Psalm (except it be on the twelfth day of the month) : 

Deus misercatur. Psalm lxvii. 

God be merciful unto us, and bless us, etc. 

Then shall be said or sung the Apostles' Creed by the Minister 
and the people, standing : 

I believe in God the Father Almighty, etc. 

And after that, the people all devoutly kneeling, the Minister 
shall pronounce with a loud voice, 

The Lord be with you. 
Answer. And with thy spirit. 
Minister. Let us pray. 

Then the Priest shall say, 

Lord, shew Thy mercy upon us, 
etc. etc. etc. 

Then shall follow three Collects. The first of the day ; the second 
for Peace ; the third for aid against all perils, as hereafter 
followeth ; which two last Collects shall be daily said at Even- 
ing Prayer without alteration. 

The second Collect at Evening Prayer. 

God, from Whom all holy desires, etc. 

The third Collect for Aid against all Perils. 
Lighten our darkness, etc. 

Here may follow an Anthem or Hymn. 

A Prayer of Saint Chrysostome. 
Almighty God, Who hast given us grace, etc. 

2 Corinthians xiii. 
The grace of our Lord Jesus Christ, etc. 

Here endeth the Shortened Order of Evening Prayer. 



THE PREFACE. 



TT hath been the wisdom of the Church of England, ever since the first compiling of her Publick 
Liturgy, to keep the mean between the two extremes, of too much stiffness in refusing, and of too 
much easiness in admitting any variation from it. For, as on the one side common experience sheweth, 
that where a change hath been made of things advisedly established (no evident necessity so requiring) 
sundry inconveniences have thereupon ensued ; and those many times more, and greater than the 
evils that were intended to be remedied by such change : So on the other side, the particular Forms 
of Divine worship, and the Rites, and Ceremonies appointed to be used therein, being things in their 
own nature indifferent, and alterable, and so acknowledged ; it is but reasonable, that upon weighty 
and important considerations, according to the various exigency of times and occasions, such changes 
and alterations should be made therein as to those that are in place of Authority should from 
time to time seem either necessary or expedient. Accordingly we find, that in the Reigns of several 
Princes of blessed memory since the Reformation, the Church, upon just and weighty considerations 
her thereunto moving, hath yielded to make such alterations in some particulars, as in their respective 
times were thought convenient : Yet so as that the main Body and Essentials of it (as well in the 



THE PREFACE, [a.d. 1662.] 

This was placed before the Book of Common Prayer, with a 
special regard to the circumstances of the times, the country 
having just emerged from the Great Rebellion, and the 
Church of England from a very great persecution. Under 
such circumstances it is impossible not to admire the tem- 
perate and just tone which characterizes it throughout. 

The writer of this Preface was Sanderson, Bishop of Lin- 
coln, who was probably chosen on account of qualifications 
such as would fit him for composing in this tone an explana- 
tion of the course which it had been necessary to take, and 
which had been taken, with reference to the Book of Com- 
mon Prayer. He is, and was then, well known for his works 
on Conscience, and on the Obligation of an Oath : and he was 
looked up to with great respect by all parties in those days of 
religious division. 

"For the satisfying all the dissenting brethren and other," 
says Walton, in his Life of Bishop Sanderson, "the Con- 
vocation's reasons for the alterations and additions to the 
Liturgy were by them desired to be drawn up by Dr. 
Sanderson, which being done by him, and approved by 
them, was appointed to be printed before the Liturgy, and 
may be now known by this Title, The Pre/ace, and begins 
thus, It hath been the wisdom of the Church, &c." In the 
Acts of the Upper House of Convocation it is recorded that 
" on Monday the 2nd of December, the Preface or Introduction 
to the Common Prayer Book was brought in and read. " It 
was referred to a Committee composed of Wren, Bishop of 
Ely ; Skinner, Bishop of Oxford ; Henchman, Bishop of Salis- 
bury; and Griffith, Bishop of St. Asaph, and some amend- 
ments were made in it as it passed through their hands. 

first compiling] This is a phrase which could hardly have 
dropped from Sanderson's exact pen. No doubt the period 
referred to is that of the Reformation ; but as every page of 
the following work will shew, the change which then took 
place in the Divine Worship of the Church of England was 
founded on offices which were re-formed out of the old ones, 
not " compiled " in any true sense ; and that the addition of 
"first" to the word adopted is calculated to misrepresent the 
true origin of our "publick Liturgy." 

in their own nature indifferent] This and other apologetic 
expressions of the Preface must be read by the light of con- 
temporary history. But it is undoubtedly true that in their 
own nature, Rites and Ceremonies are "indifferent." Their 
importance arises from the relation in which they are placed 
with reference to God as the Object of worship, and man as 



the worshipper of God. That relation being established, 
what was indifferent in its own nature becomes of high import 
through the new character which is thus given to it. 

alterable] In the 34th Article of Religion this statement is 
more elaborately set forth : "Of the Traditions of the Church. 
— It is not necessary that Traditions and Ceremonies be in all 
places one, and utterly bke ; for at all times they have been 
divers, and may be changed according to the diversities of 
countries, times, and men's manners, so that nothing be 
ordained against God's Word. Whosoever through his private 
judgment, willingly and purposely, doth openly break the 
traditions and ceremonies of the Church, which be not repug- 
nant to the Word of God, and be ordained and approved by 
common authority, ought to be rebuked openly, (that others 
may fear to do the like,) as he that offendeth against the com- 
mon order of the Church, and hurteth the authority of the Magis- 
trate, and woundeth the consciences of the weak brethren. 

"Every particular or national Church hath authority to 
ordain, change, and abolish, ceremonies or rites of the Church 
ordained only by man's authority, so that all things be done 
to edifying." 

those that are in place of Authority] Who are the properly 
authorized persons may also be known from the 20th Article 
of Religion : "Of the Authority of the Church. — The Church 
hath power to decree Rites or Ceremonies, and authority in 
Controversies of Faith : And yet it is not lawful for the Church 
to ordain any thing that is contrary to God's Word written, 
neither may it so expound one place of Scripture, that it be 
repugnant to another. Wherefore, although the Church be a 
witness and a keeper of holy Writ, yet, as it ought not to 
decree any thing against the same, so besides the same ought 
it not to enforce any thing to be believed for necessity of 
Salvation. " 

As will be seen from the Historical Introduction to this 
volume, this principle was carried out by throwing the whole 
responsibibty of revising the older Prayer Book on the Con- 
vocations of Canterbury and York, which officially represented 
the Church of England. Statutable authority was given to 
the work of the Church by the Crown in Parliament, in 14 
Carol. II. c. 4. The principle is further enunciated in the 
succeeding words of the Preface, where the "Princes" or 
reigning Sovereigns are named, but the whole work of revision 
during their respective reigns is attributed to the Church, 
which "upon just and weighty considerations her thereunto 
moving, hath yielded to make such alterations in some par- 
ticulars, as in the respective times of those sovereigns were 
thought convenient." 



Cbe Preface. 



97 



chiefest materials, as in. the frame and order thereof) have still continued the same unto this day, and 
do yet stand firm and unshaken, notwithstanding all the vain attempts and impetuous assaults made 
against it by such men as are given to change, and have always discovered a greater regard to their 
own private fancies and interests, than to that duty they owe to the publick. 

By what undue means, and for what mischievous purposes the use of the Liturgy (though enjoined 
by the Laws of the Land, and those Laws never yet repealed) came, during the late unhappy confusions, 
to be discontinued, is too well known to the world, and we are not willing here to remember. But 
when, upon His Majesty's happy Restoration, it seemed probable, that, amongst other things, the use 
of the Liturgy also would return of course (the same having never been legally abolished) unless some 
timely means were used to prevent it ; those men who under the late usurped powers had made it a 
great part of their business to render the people disaffected thereunto, saw themselves in point of 
reputation and interest concerned (unless they would freely acknowledge themselves to have erred, 
which such men are very hardly brought to do) with their utmost endeavours to hinder the restitution 
thereof. In order whereunto divers Pamphlets were published against the Book of Common Prayer, 
the old Objections mustered up, with the addition of some new ones more than formerly had been 
made, to make the number swell. In fine great importunities were used to His Sacred Majesty, that 
the said Book might be Revised, and such Alterations therein, and Additions thereunto made, as should 
be thought requisite for the ease of tender Consciences : whereunto His Majesty, out of his pious 
inclination to give satisfaction (so far as could be reasonably expected) to all his subjects of what 
persuasion soever, did graciously condescend. 



vain attempts and impetuous assaults] The unreasonable 
conduct of those who opposed the restoration of the Church 
and her devotional system was scarcely more conspicuous 
than the fierce energy by which it was characterized. For 
four months these "impetuous assaults " were carried on in 
the Savoy Conference ; and abundant evidence was given 
that "private fancies and interests" had much stronger in- 
fluence than the public good. Baxter, the chief leader of the 
opposition, composed a substitute for the Prayer Book which 
dissenting congregations could not be got to use, any more 
than the Church of England could be prevailed on to adopt 
it ; and yet on such a private fancy as this most of that bitter 
opposition centred. Nor must it be forgotten that "private 
interest " was deeply concerned, since the constitutional 
restoration of the Church and the Prayer Book necessarily 
involved the restoration of the surviving clergy to the bene- 
fices which men who were not priests of the Church of 
England had wrenched out of their hands. These facts are 
referred to simjjly to shew that the expressions here used in 
the Preface are not those of bitterness or controversy, but 
plain historical statements of what actually occurred ; and 
which it was necessary to mention for the sake of explana- 
tion, as ordered by Convocation. 

The general attitude of the Puritans towards the Prayer 
Book is indicated by such words as these : ' ' By daily 
familiarity and reading of this Book of Common Prayer, so 
corrupted and transformed by Bishops, we abate and cool in 
our devotion, cast water upon our zeal, quench the Spirit, 
practise a standard temptation, prove a sad occasion to the 
godly, build up that we have destroyed, and entangle our- 
selves again in the yoke of bondage." [Search of God's Wrath 
on Cathedrals, 1644.] 

divers Pamphlets x ] The most important reply to these. 

i It may be interesting and useful to append the titles of some of these 
pamphlets that were published before December, 1660 : — 

The Old Nonconformist, touching the Book of Common Prayer and Cere- 
monies. 4to. 40 pp. 1060. 

Presbyterial Ordination vindicated . . . , with a brief discourse concern- 
ing imposed Forms of Prayer and Ceremonies. 4to. 48 pp. 1(360. 

Erastus Junior, by Josiah Webb, Gent., a serious detester of the dregs of 
the Anti-ehristian Hierarchy yet remaining among us. 4to. 1660. [The 
author was supposed to be a Romanist.] 

The Judgment of Foreign divines, as well from Geneva as other parts, 
touching the Discipline, Liturgy, and Ceremonies of the Church of England. 
With a letter from Calvin to Knox on the same subject. 4to. 1060. 

Reasons showing the necessity of Reformation of the public doctrine. 
Offered to the consideration of Parliament by divers Ministers of sundry 
Counties of England. 4to. 1660. 

The Common Prayer unmaslced. 4to. 1060. 

The, Common Prayer Book no Divine Service; or, a small Curb to the 
Bishops' Career, etc. By Vavasour Powell. 4to. 1060. 

Beams of former Light, discovering how evil it is to impose doubtful ami 
disputable Forms and Practices upon Ministers. 4to. 1660. 

Reasons showing the Necessity of the Reformation of the Public Doctrine, 
Worship, Kites and Ceremonies, Church government and discipline, Re- 
puted to be (but indeed are not) established by Law. By Cornelius Burgess. 
■Ito. 1600. 



pamphlets, next to the Prayer Book itself, was ' ' A Collection 
of Articles, Injunctions, Canons, Orders, Ordinances, and 
Constitutions Ecclesiastical, with other Public Records of 
the Church of England ; chiefly in the times of K. Edward 
Vlth, Q. Elizabeth, and K. James. Published to vindicate 
the Church of England, and to promote Uniformity and 
Peace in the same. And humbly presented to the Convoca- 
tion." This collection was made by Dr. Sparrow, afterwards 
Bishop successively of Exeter and Norwich. It was pub- 
lished in 1661, and was a kind of legal or constitutional 
sequel to a well-known work which he had printed in De- 
cember, 1660, "A Rationale upon the Book of Common 
Prayer, wherein that Service is vindicated from the grand 
accusation of Superstition, by showing that it is a Reasonable 
Service, and so not Superstitious." 

great importunities] This refers to the deputations sent to 
the King before and after he came into England, by the 
Presbyterians ; which led to the Savoy Conference. The 
word " persuasion " was introduced at this time to indicate 
one or the other side of those who supported and those who 
opposed the Prayer Book. 

for the ease of tender Consciences] It was the practice of the 
Puritans to represent that they had tender consciences, but 
that Churchmen had no consciences worth considering. The 
Bishops at the Savoy Conference took an opportunity of 
vindicating the supporters of the Prayer Book in the follow- 
ing plain-spoken language, which is a reply to the Exceptions 
of the Puritans against it : — 

"It is no argument to say that multitudes of sober pious 
persons scruple the use of it, unless it be made to appear by 
evident reasons that the Liturgy gave the just grounds to make 
such scruples. For if the bare pretence of scruples be suffi- 
cient to exempt us from obedience, all law and order is gone. 

" On the contrary, we judge that if the Liturgy should be 
altered, as is there required, not only a multitude, but the 
generality of the soberest and most loyal children of the 
Church of England would justly be offended, since such an 
alteration would be a virtual confession that this Liturgy were 
an intolerable burden to tender consciences, a direct cause of 
schism, a superstitious usage (upon which pretences it is here 
desired to be altered); which would at once both justify all 
those which have so obstinately separated from it, as the only 
pious teuder-conscienced men, and condemn all those that 
have adhered to that, in conscience of their duty and loyalty, 
with their loss or hazard of estates, lives, and fortunes, as 



Smectymnuus Ttedivivus. 4to. 1(360. 

A Treatise of Divine Worship. Tending to prove thai tllO Ceremonies 
imposed upon the Ministers of the Gospel in England in present. Contro- 
versy, aii- in their present use unlawful. Printed loot. Ho. 1060. 

[" Exceptions against the Common Prayer" was not printed until 1661, 
after the King had yielded to the "importunities" referred to; and was 
not therefore one of i liese pamphlets. | 



9 8 



Cbe Preface. 



In which review we have endeavoured to observe the like Moderation as we find to have been 
used in the like case in former times. And therefore of the sundry Alterations proposed unto us, we 
have rejected all such as were either of dangerous consequence (as secretly striking at some established 
Doctrine, or laudable Practice of the Church of England, or indeed of the whole Catholick 
Church of Christ) or else of no consequence at all, but utterly frivolous and vain. But such 
alterations as were tendered to us (by what persons, under what pretences, or to what purpose 
soever so tendered) as seemed to us in any degree requisite or expedient, we have willingly, and of our 
own accord assented unto : Not enforced so to do by any strength of Argument, convincing us of the 
necessity of making the said Alterations : For we are fully persuaded in our judgements (and we here 
profess it to the world) that the Book, as it stood before established by Law, doth not contain in it any 
thing contrary to the Word of God, or to sound Doctrine, or which a godly man may not with a good 
Conscience use and submit unto, or which is not fairly defensible against any that shall oppose the 
same ; if it shall be allowed such just and favourable construction as in Common Equity ought to be 
allowed to all Human Writings, especially such as are set forth by Authority, and even to the very 
best Translations of the holy Scripture itself. 

Our general aim therefore in this undertaking Avas, not to gratify this or that party in any their 
unreasonable demands ; but to do that, which to our best understandings we conceived might most tend 
to the preservation of Peace and Unity in the Church ; the procuring of Reverence, and exciting of 
Piety, and Devotion in the publick Worship of God ; and the cutting off occasion from them that seek 
occasion of cavil or quarrel against the Liturgy of the Church. And as to the several variations from the 
former Book, whether by Alteration, Addition, or otherwise, it shall suffice to give this general account, 
That most of the Alterations were made, either first, for the better direction of them that are to officiate 
in any part of Divine Service ; which is chiefly done in the Kalendars and Rubricks : Or secondly, for the 
more proper expressing of some words or phrases of ancient usage in terms more suitable to the language 
of the present times, and the clearer explanation of some other words and phrases, that were either of 
doubtful signification, or otherwise liable to misconstruction : Or thirdly, for a more perfect rendering 
of such portions of holy Scripture, as are inserted into the Liturgy ; which, in the Epistles and Gospels 
especially, and in sundry other places, are now ordered to be read according to the last Translation : 
and that it was thought convenient, that some Prayers and Thanksgivings, fitted to special occasions, 
should be added in their due places ; particularly for those at Sea, together with an office for the 
Baptism of such as are of riper years : which, although not so necessary when the former Book was 
compiled, yet by the growth of Anabaptism, through the licentiousness of the late times crept in 



men superstitious, schismatical, and void of religion and con- 
science. " [Cardwell's Conf. p. 336. ] 

In which review WE have endeavoured] This is the language 
of men who were sure of the ground, constitutional and eccle- 
siastical, upon which they were treading. They could speak, 
as the Church of England, because the Convocations of Canter- 
bury and York faithfully represented her. 

Catholick Church of Christ] This is one of many places in 
which the position of the Church of England towards the 
Catholic Church is taken for granted as sound and firm. 
Another such has been pointed out ah-eady in the Title-page 
of the Prayer Book. 

frivolous and vain] It is very remarkable to see how 
trifling these objections, officially made at the Savoy Confer- 
ence, often were. One of them was to the reading of any part 
of the Burial Service at the grave, as the minister was sure to 
catch cold by doing so. The Bishops replied that a cap would 
remedy this inconvenience ; and this was the reply given by 
the Dissenting Ministers : which, though long, is inserted as 
being very characteristic of the tone of the whole objections 
that were offered : "We marvel that you say nothing at all 
to our desire (that it be expressed in a Rubrick, that prayers 
and exhortations there used, be not for the benefit of the dead, 
but only for the instruction and comfort of the living). You 
intend to have a very indiscreet Ministry, if such a needlesse 
Circumstance may not be left to their discretion. The con- 
trivance of a Cap instead of a Rubr. sheweth that you are all 
unacquainted with the subject, of which you speak : and if 
you speak for want of experience of the case of souls, as you 
now do about the case of men's bodies, we could wish you 
some of our experience of one sort (by more converse with all 
the members of the flock) though not of the other. But we 
would here put these three or four Questions to you. 

"1. Whether such of ourselves as cannot stand still in the 



cold winter at the grave, half so long as the Office of Burial 
requireth, without the certain hazard of our lives (though 
while we are in motion we can stay out longer), are bound to 
believe your Lordships, that a Cap will cure this better than 
a Rubr., though we have proved the contrary to our cost? 
and know it as well as we know that cold is cold. Do you 
think no place but that which a cap or clothes do cover, is 
capable of letting in the excessively refrigerating air ? 

"2. Whether a man that hath the most rational probability, 
if not a moral certainty, that it would be his death, or 
dangerous sickness (though he wore 20 caps) is bound to obey 
you in this case ? 

" 3. Whether usually the most studious, laborious ministers, 
be not the most invaletudinary and infirm ? and 

' ' 4. Whether the health of such should be made a jest of, 
by the more healthful ; and be made so light of, as to be cast 
away, rather than a ceremony sometime be left to their dis- 
cretion ? And whether it be a sign of the right and genuine 
spirit of Religion, to subject to such a ceremony, both the life 
of godliness, and the lives of ministers, and the people's souls ? 
Much of this concerneth the people also, as well as the 
ministers." [Grand Debate, p. 145.] 

It is to be hoped the time can never return when such 
trifling and selfish arguments can be used on such a question. 

the growth of Anabaptism] The effect of this upon the 
generation in which this Preface was written must have been 
very awful : and the necessity for the Service spoken of was 
strongly felt by the Convocation. In a work on the Bills of 
Mortality, written in 1665, there are some incidental remarks 
which strikingly corroborate those of this Preface : ' ' The 
keeping of Parish Registers having been taken out of the hands 
of every Parish Minister, and committed to some inferior 
fellow elected by the people, and confirmed by the Justices of 
Peace, had been much neglected, and was again reduced into 



Cbe Preface. 



99 



amongst us, is now become necessary, and may be always useful for the baptizing of Natives in our 
Plantations, and others converted to the Faith. 

If any man, who shall desire a more particular account of the several Alterations in any part of 
the Liturgy, shall take the pains to compare the present Book with the former ; we doubt not but the 
reason of the change may easily appear. 

And having thus endeavoured to discharge our duties in this weighty affair, as in the sight of God, 
and to approve our sincerity therein (so far as lay in us) to the consciences of all men ; although 
we know it impossible (in such variety of apprehensions, humours, and interests, as are in the world) 
to please all ; nor can expect that men of factious, peevish, and perverse spirits should be satisfied with 
any thing that can be doue in this kind by any other than themselves : Yet we have good hope, that 
what is here presented, and hath been by the Convocations of both Provinces with great diligence 
examined and approved, will be also well accepted and approved by all sober, peaceable, and truly 
conscientious sons of the Church of England. 



better order. And till this year the account of Christenings 
had been neglected more than that of Burials ; one and the 
chief cause whereof was a religious opinion against the baptiz- 
ing of Infants, either as unlawful or unnecessary. If this 
were the only reason, we might, by our defects of this kind, 
conclude the growth of this opinion, and pronounce that not 
half the people of England between the years 1650 and 1660 
were convinced of the need of baptizing. . . . Upon the whole 
matter it is most certain that the number of heterodox 
believers was very great between the said year 1650 and 1660, 
and so peevish were they as not to have the births of their 
children registered . . . " 1 It may well be believed that this 
privation of the grace of Baptism was one of the causes which 
led to such fearful profligacy and infidelity in the time of 
Charles II. and his immediate successors. 



1 Grant's Obstructions on the Bills of Mortality. Svo. 1635. 



Convocations of both Provinces] For greater expedition in 
the work of revision certain Commissioners were appointed by 
the Convocation of York to sit in the Convocation of Canter- 
bury as their representatives ; and thus was accomplished a 
selection of representatives from the whole body of the Church 
of England clergy. 

sober, peaceable, and truly conscientious sons] The last 
words of this Preface contain an appeal to other times than 
those in and for which they were written. The safe path 
which was marked out so wisely by the Reformers has proved 
to be one which has approved itself to all subsequent genera- 
tions, and it was the effort of the 1661 Revisers to walk in it 
faithfully, by returning, wherever they could, to the original 
English Prayer Book of 1549. Had they attempted to do this 
to a greater extent, there might have been danger of their whole 
work being set aside. Sobriety in wild and fanatical times, 
peace in a controversial age, and conscientiousness when so 
many were unscrupulous, were wise watchwords. 



CONCERNING THE SERVICE OE THE CHURCH. 



SPHERE was never any thing by the wit of man 
so well devised, or so sure established, which, 
in continuance of time hath not been corrupted : 
As, among other things, it may plainly appear by 
the Common Prayers in the Church, commonly 
called Divine Service. The first original and 
ground whereof if a man would search out by the 
ancient Fathers, he shall find, that the same was 
not ordained but of a good purpose, and for a great 
advancement of godliness. For they so ordered 
the matter, that all the whole Bible (or the great- 
est part thereof), should be read over once every 
year ; intending thereby, that the Clergy, and 
especially such as were Ministers in the congrega- 
tion, should (by often reading, and meditation in 
God's word) be stirred up to godliness themselves, 
and be more able to exhort others by wholesome 
doctrine, and to confute them that were Adver- 
saries to the Truth ; and further, that the people 
(by daily hearing of holy Scripture read in the 
Church) might continually profit more and more 
in the knowledge of God, and be the more inflamed 
with the love of his true Religion. 

But these many years passed, this godly and 
decent Order of the ancient Fathers hath been so 
altered, broken, and neglected, by planting in un- 
certain Stories, and Legends, with multitude of 



"rVTIHIL enim humano elaboratum ingenio, tarn 
exactum initio unquam fuit, quin postea, 
multorum accedente judicio, perfectius reddi pos- 
sit, ut in ipsis etiam ecclesiasticis institutis circa 
primitivam praesertim ecclesiam contigisse vide- 
mus. 

Et profecto si quis modum precandi olim a 
majoribus traditum diligenter consideret, plane 
intelligat horum omnium praecipuam ab ipsis 
habitam esse rationem. 

Tertia, ut religionis quoque futuri magistri 
quotidiana sacrse scripture et ecclesiasticarum 
historiarum lectione erudiantur, complectanturque 
(ut Paulus ait) eum, qui secundum doctrinam est, 
fidelem sermonem, et potentes sint exhortari in 
doctrina sana, et eos, qui contradicunt, arguere. 



Sed factum est nescio quo pacto precantium 
negligentia, ut paullatim a sanctissimis illis 
veterum patrum institutis discederetur. Nam 
libri Scripturae sacra?, qui statis annis temporibus 



THE ORIGINAL PREFACE OF a.d. 1549. 

This explanatory introduction is supposed to have been 
written by Cranmer. It was moved to this place when the 
present Preface was inserted in 1661. Two short sentences 
were also erased. 

By whomsoever it was written, there can be no doubt that 
it was composed with the Reformed Roman Breviary of Quig- 
nonez lying open before the writer. The passages in the 
right-hand column are, with two exceptions, taken from an 
edition of 1537, belonging to Queen's College, Oxford, and the 
preface to this edition agrees with all the later copies. But 
the Paris edition of 1536 (probably following the Roman one 
of 1535) differs considerably. 1 Our English Preface is most 
like the later edition of Quignonez ; but the paragraph en- 
closed in brackets appears to shew that the earlier one was 
also known to the reformers of our Services. There are six 
copies of this Breviary in the Bodleian Library, one at the 
British Museum, one at the Routh Library of Durham 
University, one in the Public Library at Cambridge, and one 
in Queen's College, Oxford ; but none of these are earlier than 
1537. Others are in private hands. 

It has already been mentioned, in the Historical Intro- 

1 The writer has not been able to meet with this, but copies from Gue- 
Banuer's Institutions Liturgiqves, p. 398. 



duction [p. 8], that this Reformed Roman Breviary exercised 
some influence upon the reformed English offices. It set us 
the example of compression in the services, and also of method. 
Quignonez removed the ancient Confession and Absolution to 
the beginning of the daily services, and in this too he was 
followed by our Reformers. His Breviary, again, established 
a system of two lessons on ordinary, or ferial days ; the first 
of which was taken from the Old Testament, and. the second 
from the New Testament. On festivals, a third lesson was 
added, which was generally a short passage from a homily of 
St. Gregory or some other patristic author. The two former 
were seldom entire chapters, but were taken in a regular 
succession, like our own daily lessons. In some respects the 
changes made by Cardinal Quignonez, and sanctioned by 
Paul III. in a Papal bull, were more sweeping in their character 
than those of our own reform. It is evident from his preface 
that others, beside himself, were engaged on the work of 
revision ; and this, as well as the long time occupied over it, 
offers another point of comparison between the two reformed 
service-books, those of Rome and England. 

the ancient Fathers] This designation is used in its ordinary 
sense for the ancient writers of the Church antecedent to the 
Middle Ages. So the great collection of their minor writings 
in thirty folio volumes is entitled Bibliotheca Maxima Ve- 
terum Patnim, ed. 1677. 



Concerning: tfjc ^ertricc of tfje Ctacf). 



IOI 



Responds, Verses, vain Repetitions, Commemora- 
tions, and Synodals ; that commonly when any 
Book of the Bible was begun, after three or four 
Chapters were read out, all the rest were unread. 
And in this sort the Book of Isaiah was begun in 
Advent, and the Book of Genesis in Septuagesima ; 
but they were only begun, and never read through: 
After like sort were other Books of holy Scrip- 
ture used. 

And moreover, whereas St. Paul would have 
such language spoken to the people in the Church 
as they might understand, and have profit by hear- 
ing the same ; The Service in this Church of Eng- 
land these many years hath been read in Latin 
to the people, which they understand not ; so that 
they have heard with their ears only, and their 
heart, spirit, and mind have not been edified 
thereby. 

And furthermore, notwithstanding that the 
ancient Fathers have divided the Psalms into 
seven Portions, whereof every one was called a 
Noctum : Now of late time a few of them have 
been daily said, and the rest utterly omitted. 

Moreover, the number and hardness of the Rules 
called the Pie, and the manifold changings of the 
Service was the cause, that to turn the Book only 
was so hard and intricate a matter that many times 
there was more business to find out what should 
be read than to read it when it was found out. 

These inconveniences therefore considered, here 
is set forth such an Order, whereby the same shall 



legendi erant more majorum . . .vix dum incepti 
omittuntur in alio breviario. Turn historise sancto- 
rum queedam tarn incultse, et tam sine delectu 
scriptse habentur in eodem, ut nee authoritatem 
habere videantur nee gravitatem. [Ut exemplo 
esse possunt liber Genesis, qui incipitur in Septua- 
gesima, liber Isaiae, qui in Adventu, quorum vix 
singula capitula perlegimus : ac eodem modo 
cetera Veteris Testamenti volumina degustamus 
magis quam legimus. Nee secus accidit in Evan- 
gelia, et reliquam Scripturam Novi Testamenti, 
quorum in loco successerunt alia, nee utilitate cum 
his, nee gravitate comj)aranda, quae quotidie agita- 
tione linguae magis quam intentione mentis incul- 
cantur.] 



. . . et psalmorum plerisque omissis, pauci singulis 
fere diebus repeterentur. 

Accedit tam perplexus ordo, tamque difficilis pre- 
candi ratio, ut interdum paido minor opera in 
requirendo ponatur, quam, cum inveneris, in 
legendo. 



more majorum] Later on occur also the following words : 
"Ac illud ante omnia visum nobis est in consuetudinem revo- 
care, ut Scriptura Sacra maxime omnium toto anno, et omnes 
psalmi singulis septimanis perlegerentur. " Instead of "legendi 
erant," some copies read "erant perlegendi." 

Ut exemplo] This passage is in the earlier edition of 1536, 
but not in that from which the rest is quoted. The writer 
has been obliged to quote it from Gueranger, not being able to 
meet with this edition in England. 

Responds] These were short anthems, similar to that which 
is ten times sung during the reading of the passage of Scripture 
which contains the Ten Commandments. Theoretically they 
gave the keynote of the Lection ; but this principle was often 
deviated from, and the sense was frequently broken up rather 
than illustrated. The practice, in moderation, is a very 
excellent one. 1 

Verses] Versicles following the Responds. 

vain Repetitions] The same words being said over and over 
again ; first, perhaps, in the Lesson, then in the Respond, and 
again in the Verse. A similar form of repetition may be seen 
in the Aspersio printed at p. 6. 

Gommemoralions] Collects, or Collects and Versicles, com- 
memorative of Saints or of Festivals. 

Synodals] The provincial constitutions or canons which were 
read in parish churches after the conclusion of synods. The 
reading of them after the lessons was probably the origin of 
the corresponding custom of giving out notices after the Second 
Lesson. 

the Pie] The following is exactly one-third of the Pica or 
Pie for a single Sunday, the first of Advent. Maskell observes 
that it was not possible for the same service to occur on the 
same Sunday of the year twice running ; and it will be seen 
that Quignonez and our Reformers did not overstate the case 

i Krc notes on the " Tc Drum," where the Oth Respond for Festivals in 
Advent is given, 



in respect to the complexity of this ancient rule. In the 
Bodleian, York Minster, and Ripon Minster Libraries there 
are volumes containing the Pie only. 

" Pica de Dominica Prima Adventus. 

"LITEPvA DOMINICALIS A.— Tertia Decembris tota 
cantetur Historia Aspiciens. Secundas Vesperse erunt de 
Sancto Osmundo, cum pleno servitio in crastino ; et solennis 
memoria de octava, et de Dominica, et de Sancta Maria cum 
antiphona Ave Maria. — Feria 2 de S. Osmundo : ix. lectiones : 
omnia de Communi unius Confessoris et Pontificis. Sec. vesp. 
erunt de commemoratione, et mem. de Sancto, de octava, de 
Adventu, et de S. Maria, cum ant Ave Maria. — Feria 3, 5, 
et snbbato, de commemorationihus, et Responsoria ferialia 
praetermittantu r ; et Missa de oct. S. Andrea? dicitur in 
capitulo. 

"LIT. DOM. B. — Quinto Cal. Dec. tota cantetur hist. 
Aspiciens, et mem. de S. Maria. — Fer. 2, 6, et sabb. de coin- 
mem. — Fer. 3 de feria, et nihil de martyribus nisi mem. ad 
vesp. et ad matutinas de S. Maria. Missa de vigilia. — Fer. 4 
de Apostolo, et solen. mem. de Adv. et de S. Maria. — Fer. ."> 
de fer. cum Itesp. ferialibus, et mem. de oct. et Missa de I 
fer." And so on, through the seven Sunday Letters. 

It was, perhaps, from the confused appearance which a page 
of Pica presents that printers came to call any portion of type 
which is in utter disorder through accident or otherwise by 
the name of "pie." The ecclesiastical use of the word is 
thought to have been derived from trlva.1-, an index", or table, 
from the wooden boards on which the directions for service 
were written out in primitive days. It is identical with 
"ordinate "and with "Directorium sacerdotum." The "Pica" 
type of later days is generally said to have taken its name 
from the large letters in which the pica of the Anglican Porti. 
foria was printed : but no such largo type was used for print- 
ing the Pie in the books winch arc now extant. 



!02 



Concerning the §>ertrice of tfjc Cburcf). 



be redressed. And for a readiness in this matter 
here is drawn ont a Kalendar for that purpose, 
which is plain and easy to be understood ; wherein 
(so much as may be) the reading of holy Scripture 
is so set forth that all things shall be done in order 
without breaking one piece from another. For 
this cause be cut off Anthems, Responds, Invita- 
tories, and such like things as did break the con- 
tinual course of the reading of the Scripture. 

Yet, because there is no remedy, but that of 
necessity there must be some Rules ; therefore 
certain Rules are here set forth ; which, as they 
are few in number, so they are plain and easy to 
be understood. So that here you have an Order 
for Prayer, and for the reading of the holy Scrip- 
ture, much agreeable to the mind and purpose of 
the old Fathers, and a great deal more profitable 
and commodious than that which of late was used. 
It is more profitable, because here are left out 
many things, whereof some are untrue, some un- 
certain, some vain and superstitious ; and nothing 
is ordained to be read but the very pure Word of 
God, the holy Scriptures, or that which is agree- 
able to the same ; and that in such a language 
and order as is most easy and plain for the under- 
standing both of the readers and hearers. It is 
also more commodious, both for the shortness 
thereof, and for the plainness of the Order, and for 
that the Rules be few and easy. 

And whereas heretofore there hath been great 
diversity in saying and singing in Churches within 
this Realm ; some following Salisbury Use, some 
Hereford Use, and some the Use of Bangor, some 
of York, some of Lincoln; now from henceforth 
all the whole Realm shall have but one Use. 

And forasmuch as nothing can be so plainly set 
forth but doubts may arise in the use and practice 
of the same ; to appease all such diversity (if any 
arise), and for the resolution of all doubts concern- 
ing the manner how to understand, do, and execute 
the things contained in this Book ; the parties 



Versiculos, responsoria, et capitula omittere 
idcirco visum est . . . et legentes saepe morentur 
cum molestia quseritandi, locum relinqui voluimus 
continenti lectioni Scripturse Sacrae . . . 



Habet igitur hsec precandi ratio tres maximas 
commoditates. Primam, quod precantibus simul 
acquiritur utriusque Testamenti peritia. Secun- 
dum, quod res est expeditissima propter summam 
ordinis simplicitatem et nonnullam brevitatem. 
Tertiam, quod historiae sanctorum nihil habeant, 
tit prius quod graves, et doctas aures offendat. 

quasdam omisimus illis nee probabilitate nee 
gravitate pares . . . 



[Rectum quoque duximus ut vel intra provinciam 
[Lyons] nostram sacrorum ordo et psallendi una 
sit consuetudo : et sicut unam cum Trinitatis con- 
fessione fidem tenemus, unam et officiorum regulam 
teneamus, ne variata observatione in aliquo devotio 
nostra discrepare credatur. 

Cone. Vannes, A.D. 461, Canon xv] 



few and easy] The following passage was omitted from the 
Preface at the last revision: "Furthermore, by this order 
the Curates shall need none other books for their public 
service but this book and the Bible. By the means whereof 
the people shall not be at so great charges for books as in 
times past they have been." It was crossed out first by 
Bishop Cosin, and afterwards by the Committee of Revision ; 
not, probably, from any idea that the passage was an unworthy 
one, but because it was so entirely out of date when the press 
had made the advance it had in 1661. Although, moreover, 
the passage was applicable to the case of poor parish churches, 
it was not so in that of richer ones and cathedrals, where as 
many books as formerly are required for the use of the choirs. 
There are practically in use by most of the clergy and choirs 
in one or other class of Churches, separate Breviaries, Missals, 
Manuals, Antiphonaries, "Service" Books, Psalters, and 
Lectionaries ; the whole volume of the Holy Bible being now 
used for the latter, instead of those parts only which are 
needed for the daily and proper Lessons. 

but one Use] Another part of the Preface erased at the 



suggestion of Cosin was this ; which seems to have been 
copied from a passage in that of Quignonez : — ■ 



And if any will judge this 
way more painful, because 
that all things must be read 
upon the Book, whereas be- 
fore, by the reason of so often 
repetition they could say many 
things by heart : if those men 
will weigh their labour, with 
the profit and knowledge 
which daily they shall obtain 
by reading upon the book, they 
will not refuse the pain, in con- 
sideration of the great profit 
that shall ensue thereof. 



Si cui autem in hoc Breviario 
laboriosum videbitur pleraque 
omnia ex libro legi, cum multa 
in alio qua? propter frequentem 
repetitionem ediscuntur me- 
moriter pronuntientur, com- 
penset cum hoc labore cog- 
nitionem Scripturae Sacrae, 
quas sic indies augescit ; et in- 
tentionem animas, quam Deus 
ante omnia in precantibus re- 
quiret: hanc enim majorem 
legentibus, quam memoriter 
prosequentibus adesse necesse 
est : et hujusmodi laborem non 
modo fructuosum, sed etiam 
salutarem indicabit. 



Concerning tbt ^ertnce of tfje CJmrcf). 



103 



that so doubt, or diversely take any thing, shall 
alway resort to the Bishop of the Diocess, who by 
his discretion shall take order for the quieting and 
appeasing of the same ; so that the same order be 
not contrary to auy thing contained in this Book. 
And if the Bishop of the Diocess be in doubt, then 
he may send for the resolution thereof to the 
Archbishop. 



the parties that so doubt] In the Act of Uniformity of the 
same year as that in which this Preface was written, the 
words corresponding to "the parties" are "the doers and 
executors of the same rites and ceremonies." [2 and 3 Edw. 
VI. sec. 1.] In the Elizabethan Latin Prayer Book [a.d. 1560] 
the passage is translated, ' ' constitutum est, ut quoties dubia 
occurrunt aut incidunt inter ministros, deferatur res ad Epis- 
copum Diceceseos." From this it appears that these words 
give no authority for reference to the Bishop in case of 
' ' doubts " or " diversely taking of any thing " on the part of the 
laity: "the parties" being the "ministers, "or officiating clergy. 

This provision is illustrated by one of the Canons of a.d. 
1604. 

53. No public Opposition between Preachers. 

If any Preacher shall in the Pulpit particularly, or namely 
of purpose, impugn or confute any doctrine delivered by any 
other Preacher in the same Church, or in any Church near 
adjoining, before he hath acquainted the Bishop of the dio- 
cese therewith, and received order from him what to do in 
that case, because upon such public dissenting and contradict- 
ing there may grow much offence and disquietness unto the 
people ; the Churchwardens, or party grieved, shall forth- 
with signify the same to the said Bishop, and not suffer the 
said Preacher any more to occupy that place which he hath 



once abused, except he faithfully promise to forbear all such 
matter of contention in the Church, until the Bishop hath 
taken further order therein ; who shall with all convenient 
speed so proceed therein, that public satisfaction may be 
made in the congregation where the offence was given. Pro- 
vided, that if either of the parties offending do appeal, he 
shall not be suffered to preach pendente lite. 

shall alway resort to the. Bishop] This does not relieve those 
who thus resort from their obligation to obey the rules laid 
down in the Prayer Book, as if the Bishop could relieve them 
of their responsibilities in that respect. 

who by his discretion shall take order] That is if he is re- 
sorted to by the Clergy. But nothing is here said which 
imposes upon the Bishop the duty of intervening when he is 
not thus resorted to for the resolution of doubts or diversities 
among "the doers and executors of the same rites and 
ceremonies." 

so that the same order be not contrary] The Bishop is thus 
kept as strictly within the four corners of the Prayer Book as 
the Priest. He has no authority to relax rubrics or to dis- 
pense with them ; and is expressly forbidden to order any- 
thing which is contrary to them. He is the administrator, 
not the maker, of the ritual law of the Church. 

And if the Bishop of the Diocess be in doubt] This provision 
for a rare emergency was added in 1552. 



io4 



Cbe Latin Prapcr 15oGk. 



H^HOUGH it be appointed, That all things shall be read and sung in the Church in the English 
Tongue, to the end that the congregation may be thereby edified ; yet it is not meant but that 
when men say Morning and Evening Prayer privately, they may say the same in any language that 
they themselves do understand. 



THE LATIN PRAYER BOOK. 1 

In the first Act of Uniformity [2 and 3 Edw. VI. c. 1] the 
fifth clause was as follows : " Provided always that it shall 
be lawful to any man that understandeth the Greek, Latin, 
and Hebrew tongue, or other strange tongue, to say and have 
the said prayers heretofore specified of Matins and Evensong 
in Latin or any such other tongue, saying the same privately 
as they do understand. And for the further encouraging of 
learning in the tongues in the Universities of Cambridge and 
Oxford, to use and exercise in their common and open prayer 
in their Chapels, being no Churches or other places of Prayer, 
the Matins, Evensong, Litany, and all other prayers, the 
Holy Communion, commonly called the Mass, excepted, in 
the said book prescribed in Greek, Latin, or Hebrew ; any 
thing in this present Act to the contrary notwithstanding. " 

Iu the Act of Uniformity at present in force [14 Car. II. c. 
4] this clause is also enacted : " Provided always, That it shall 
and may be lawful to use the Morning and Evening Prayer, 
and all other Prayers and Service prescribed in and by the 
said book, in the Chapels or other Publick Places of the 
respective Colleges and Halls in both the Universities, in the 
Colledges of Westminster, Winchester, and Eaton, and in the 
Convocations of the Clergies of either Province in Latine ; 
Any thing in this Act contained to the contrary notwithstand- 
ing." 

Letters Patent were issued by Queen Elizabeth to the same 
effect, and printed at the beginning of the Latin Prayer Book 
issued by her authority in 1560 ; there being no limitation (as 
there is not in the present Act of Uniformity) with respect to 
the Communion Service. 2 Bishop Cosin added to the exist- 
ing rule the words " especially in the Colleges and Halls of 
either University, and in the Schools of Westminster, Eaton, 
and Winchester, " but the alteration was not printed. 

The first Latin Version of the Book of Common Prayer was 
made in 1551 by a former Canon of St. Andrew's, Edinburgh, 
named Alexander Aless, and under the direction of Arch- 
bishop Cranmer. 3 As some provision would certainly be made 
by authority for carrying out the proviso of the Act of Unifor- 
mity, it is probable that the translation of Aless was made for 
this purpose ; although, because Cranmer used it for giving 
Martin Bucer a knowledge of the English formularies, it is 
commonly said that he had it done expressly for that object. 
Bucer in his Gensura distinctly says ' ' librum istum Sacrorum, 
per interpretem, quantum potui, cognovi diligenter ;" and a 
comparison of dates makes it almost certain that he gained 
what little knowledge he there had of our English services 
through an oral interpretation before he received the copy of 
Aless' version from Cranmer. But Aless was now a professor 
in a Lutheran, that is, a Presbyterian, university ; and his 
Latin version is very far from being rendered with that bona 
fides so ostentatiously put forth on the title-page. 

This version was, however, the foundation of that issued 
by Queen Elizabeth in 1560, having been revised by Walter 
Haddon. 4 But Queen Elizabeth's Latin Prayer Book differs 
considerably from her English one ; and although in many 
respects it better represents the original Prayer Book of 1549, 
it can hardly be taken as having authority under our present 
Act of Uniformity. In addition to the ordinary services, 
there were also added to this Latin version an Office, "In 
com.mendationibus Bene/aetorum," and another, " Celebratio 

1 Whitaker's Greek version 'was printed in 1569 ; Durel's in 1664. 

- An authorized French translation was printed by Archbishop Cran- 
mer's order in 1552. In a letter to Secretary Cecil [Strype's Memorials, 
iii. 698, Eccl. Hist. Soc] the Archbishop says that this was first done by 
Sir Hugh Paulet's commandment (who was Governor of Calais), and over- 
seen by the Lord Chancellor (Goodrich, Bishop of Ely) and others, being 
afterwards revised by a learned Frenchman who was a Doctor of Divinity. 
This revision was for the second book of Edward VI., and was printed in 
1553. 

3 " Ordinatio Ecclesite, seu Ministerii Ecclesiastici, in florentissimo Regno 
Angliae, conscripta sermone patrio, et in Latinam Hnguam bona fide con- 
versa, et ad consolationem Ecclesiarum Christi, ubicunque locorum ac 
gentium, his tristissimis temporibus, edita ab Alexandre Alesio, Scoto, 
Saera? Theologian Doctore. Lipsia?. MDLI." 

4 "Liber Precum Publicarum, seu MinisteriiEcclesiasticeadministrationis 
Sacramentornm, aliorumque rituum & ceremoniarum iu Ecelesia Anglicana. 
Cum privilegio Regia: Majestatis." 



coznai Domini, in funebribus, si amid et vicini defuncti com- 
munieare velint." These two offices were specially mentioned 
as "peculiaria qusedam" in the Letters Patent. The book 
was reprinted in 1574 and in 1596, and is to be found in a 
modern reprint among the Parker Society's publications ; and 
no doubt it was adopted for the private recitation of the Daily 
Offices in days when Latin was more freely used than it has 
been in later times. These words are to be found at the close of 
the Letters Patent : " Eadem etiam formula Latina precandi 
privatim uti liortamur omnes reliquos Ecclesiw noslroz Anglicance 
ministros, cujuscunque gradus fuerint, Us diebus, quibus aut non 
solent, aid non tenentur parochianis suis, ad ozdem sacram pro 
more acccdentibus, publice preces vernacula lingua, secundum for- 
mam dicli Statuti, recitare. " Which exhortation may be taken 
as a contemporary interpretation of the clause to which this 
note refers. 

The Daily Services, the Psalter, and some additional 
Collects and Prayers were translated into Latin for the use of 
Christ Church, Oxford, in 1660. 5 But this is not a complete 
version of the Book of Common Prayer. 

There are more than twenty editions of various Latin ver- 
sions of the Prayer Book, but that most used until recently 
was one by the learned and orthodox Dean Durel, which was 
made shortly after its settlement at the Restoration. 6 

There is some reason for supposing that this version was 
intended to be authorized as the standard Latin Book of Com- 
mon Prayer, although no record remains of its being placed 
before the Convocation. Durel was Canon of Durham when 
he published it, having been appointed to his stall by Cosin, 
the principal Reviser of the Prayer Book, who had probably 
made his acquaintance during their exile when both were 
living at Paris. But for some years after the Restoration, 
Durel was Chaplain of the Savoy ' and Dean of Windsor, the 
one post seeming to associate him officially with the proceed- 
ings connected with the Restoration of the Church, and the 
other (as Confessor to the Sovereign) with King Charles II. 
Among Archbishop Sancroft's papers in the Bodleian Library 
there is also a letter from Durel submitting a specimen of his 
Latin version to the Primate for approval, and it is dedicated 
to the King in a very similar tone to that adopted by the 
last translators of the Holy Bible in their dedication of it to 
James I. These circumstances do not prove that Durel's 
Version had any actual authority given to it, but they seem 
to indicate that it was undertaken at the suggestion of men 
in high office and having great influence in ecclesiastical 
affairs ; and it is not unlikely that further evidence may be 
discovered on the subject. 

Dean Durel's Latin Version is a most excellent one, whether 
it is viewed as to scholarship, theology, or loyalty to the 
Church of England. The Psalms, Canticles, Epistles, and 
Gospels are all printed from the ancient Salisbury Use ; and 
the expressions of the latter are often followed, and even 
retained, in the Prayers, although most of these have been 
retranslated from the English. 

A new Latin version was made by two of the contributors 
to this work in 1865. 8 

5 " Liber Precum Publicarum in Usum Ecclesife Cathedralis Christi. Oxon. 
Oxonte. 1660." 

6 " Liturgia, seu Liber Precum Communium, et administrationis Sacra- 
mentorum, aliorumque Rituum atque Ceremoniarum Ecclesiae, juxta 
Usum Ecclesiaa Anglicanse : una cum Psalterio seu Psalmis Davidis, ea 
punctatione distinctis, qua Cantari aut Recitari debent in Ecclesiis. 
Itemque Forma et Modus Faciendi, Ordinandi et Consecrandi Episcopos, 
Presbyteros, Diaconos. Londini, excudit Rogerus Nortonus, Regius in 
l.atinis, Graecis et Hebraicis typographus ; vanneuntque apud Sam. Mearne, 
Regium Bibliopolarum in vico vulgariter dicto Little-Britaine, 1670." 

7 It was probably his connection with the French chapel of the Savoy 
which led Durel to translate the Prayer Book into French. This version 
has been used ever since in the Channel Islands, though others of a Pro- 
testant character have also been introduced in modern times. The follow- 
ing is its title : " La Liturgie, c'est a dire, Le Formulaire des Prieres 
Publiques, de l'Adnpnistration des Sacrements,, et des autres Ceremonies 
et Coutumes de l'Eglise, selon l'usage de i'Eglise Anglicane, avec le 
Pseautier ou les Psaumes de David, Ponctuez selon qu'ils doivent estre ou 
chantez ou leus dans les Eglises. A Londres : Pour Jean Dunmore et 
Oetavien Pulleyn le Jeune a l'Enseigne du Roy en la petite Bretagne, 1667." 
Durel wrote several learned works, explaining the position, doctrines, and 
worship of the Church of England. 

8 Liber Precutu PiMicarum Ecclesice Anglicance. A. Gulielmo Bright, 



Prtoate anD Public taping of tbt ^eruices tiatly. 



105 



And all Priests and Deacons are to say daily the Morning and Evening Prayer, either privately or 
openly, not being let by sickness or some other urgent cause. 

And the Curate that ministereth in every Parish Church or Chapel, being at home, and not being 
otherwise reasonably hindered, shall say the same in the Parish Church or Chapel where he ministereth, 
and shall cause a Bell to be tolled thereunto a convenient time before he begin, that the people may 
come to hear God's Word, and to pray with him. 



A Greek version of the Prayer Book was made in 1569 by 
William Whitaker, afterwards Professor of Divinity at Cam- 
bridge, who was a nephew of Dean Nowell, to whom the 
work is dedicated. This was printed by Wolf, and is dated 
"23 Maii 1569." But it contains only the Morning and 
Evening Prayer, the Litany, the Collects, and the Catechism. 
A complete Greek version was made by Dean Dnrel in 1664, 
and dedicated to Archbishop Sheldon. It was printed in very 
small-sized type and volume by Field, the University printer. 

PRIVATE SAYING OF THE SERVICES DAILY BY 
THE CLERGY. 

The second paragraph of the above Appendix to the Preface 
of 1549 enjoins the Clergy to say the Daily Offices constantly 
either privately or openly, unless hindered by some urgent 
cause. This direction has undergone the following changes : — 



1549. 

Neither that any 
man shall be bound 
to the saying of 
them, but such as 
from time to time, in 
Cathedral and Col- 
legiate churches, pa- 
rish churches, and 
chapels to the same 
annexed, shall serve 
the congregation. 



1552. 
And all priests 
and deacons shall be 
bound to say daily 
the Morning and 
Evening Prayer, 
either privately or 
openly, except they 
be letted by preach- 
ing, studying of di- 
vinity, or by some 
other urgent cause. 



1662. 
And all priests 
and deacons are to 
say daily the Morn- 
ing and Evening 
Prayer, either pri- 
vately or openly, 
not being let by 
sickness, or some 
other urgent cause. 



In the Scotch Prayer Book of 1637 the words were added, 
"of which cause, if it be frequently pretended, they are to 
make the bishop of the diocese, or the archbishop of the pro- 
vince, the judge and allower. " Bishop Cosin also added to 
"urgent cause," "which the Bishop of the Diocese shall 
approve." But the present form appears to be that which 
he ultimately adopted, and that which was accepted by the 
Committee of Revision. There were, however, in the original 
MS. of the Prayer Book, after "privately or openly," the 
words "when conveniently they may," and these words have 
been crossed out with the pen, on what authority, or by whom, 
is not known. 

This rule was regarded by Bishop Cosin, as he tells us in 
his notes to the Prayer Book [ Works, vol. v. p. 9], as a con- 
tinuation of the ancient rule of the unreformed Church : and 
such has been the opinion of most sound writers since his 
time. The Letters Patent attached to the Latin Prayer Book 
of Queen Elizabeth confirm this view ; and so also does the 
practice of many holy clergymen at every period since the 
Reformation. The principle of it is that the Clergy are bound 
to offer the prayers of the Church daily to the glory of God, 
and as intercessors for their flocks, whether any come to join 
them in the offering or not. Such private recitation of the 
daily offices is, however, only to be used when the better way 
of " open prayer " with a congregation cannot be adopted. 

PUBLIC SAYING OF THE SERVICES DAILY. 

The third paragraph of the above rule very clearly enjoins 
the use of Daily Service. Bishop Cosin wished to define the 
hours at which it was to be said within certain limits, by add- 

A.M., et Petro Goldsmith Medd, A.M. Presbyteris, Collegii Universitatis 
in Acad. Oxon. Soeiis, Latine Redditus. Eiviiigton, Londini, Oxonii, Can- 
tabrigice. 1809. Editio Altera. 



ing to "a convenient time before he begin," — " which may 
be any hour between six and ten of the clock in the morning, 
or between two and six of the clock in the evening:" and 
although his alteration was not adopted, it serves to shew us 
what were then considered the canonical limits of the times 
for Mattins and Evensong. 

The Laity should never allow their Clergy to find the House 
of God empty when they go there to carry out this most 
excellent rule of the Church. In the fifteenth Canon, which 
directs "the Litany to be read on Wednesdays and Fridays," 
there is an injunction which shews in what manner the 
practice of Daily Service ought to be kept up by the Laity as 
well as the Clergy: "The minister, at the accustomed hours 
of service, shall resort to the Church and Chapel, and, 
warning being given to the people by tolling of a bell, shall 
say the Litany prescribed in the Book of Common Prayer ; 
ivhcreunto we wish every householder dwelling within half a mile 
of the Church to come, or send one at the least of his household, 
ft to join with the Minister in prayers." It was undoubtedly 
the intention of the first Reformers, and of all who at any 
time revised our Services, to have them used daily, Morning 
and Evening, openly in the Church, by the Clergy and as many 
of the Laity as may be able to attend. Many endowments 
have been left for assisting to carry out this intention of the 
Church ; and the practice has been kept up in some parish 
Churches (as well as in the Cathedrals) without any break, 
except during the persecution of the seventeenth century. In 
1 724, when the population of London was only one-sixth of what 
it is at the present time, there were seventy-five Churches open 
daily for Divine Service ; and there are many proofs that the 
same diligence in prayer was used in the country as well as 
in large cities. 

Such continual public acts of Divine Worship are expedient 
for various reasons. [1] It is due to the honour of Almighty 
God that the Church in every place consecrated to His service 
should begin and end the day by rendering Him a service of 
praise. [2] Each Church and parish being a corporate centre 
and corporate whole, prayer for God's grace and His mercy 
should be offered morning and evening, for the body which the 
Church and such congregation as can assemble represents. 
Thus the Divine Presence is drawn down to the Tabernacle 
that It may thence sanctify the whole Camp. [3] The bene- 
fit to the Clergy is very great, of offering Divine Worship, 
prayer, and intercession, in the presence of, and in company 
with, some of their flock. [4] There are advantages to those 
•who frequently join in Divine Service which can only be fully 
known by experience, but which will then be appreciated as 
blessings not otherwise to be obtained. [5] The service of 
the Sanctuary is the most real and true form of that daily 
Morning and Evening worship for which Family Prayer has 
been originated as an imperfect substitute ; for it is the true 
Common Prayer [see p. 82] of the Church offered in the Name 
of Christ by two or three gathered together under His 
authority, and according to His ordinance. 

It may be noticed that the Act of Uniformity enjoins that 
the Common Prayer shall be said on Sundays and Holy Days, 
and on all other Days ; and that the title of our Morning and 
Evening Service is, "The Order for Morning or Evening 
Prayer daily throughout the year. " In the beginning of the 
" Form of Prayer to be used at Sea " there is also this rubric, 
"IT The Morning and Evening Service to be used daily at 
Sea, shall be the same which is appointed in the Book of 
Common Prayer. " And the next rubric is, "These two fol- 
lowing Prayers are to be also said in Her Majesty's Navy every 
day." 



OF CEREMONIES, 

WHY SOME BE ABOLISHED, AND SOME RETAINED. 



/~\F such Ceremonies as be used in the Church, 
^-^ and have had their beginning by the insti- 
tution of man, some at the first were of godly 
intent and purpose devised, and yet at length 
turned to vanity and superstition : Some entered 
into the Church by undiscreet devotion, and such 
a zeal as was without knowledge ; and for because 
they were winked at in the beginning, they grew 
daily to more and more abuses, which not only for 
their unprofitableness, but also because they have 
much blinded the people, and obscured the glory 
of God, are worthy to be cut away and clean 
rejected: Other there be, which although they 
have been devised by man, yet it is thought good 
to reserve them still, as well for a decent order in 



the Church (for the which they were first devised) 
as because they pertain to edification, whereunto 
all things done in the Church (as the Apostle 
teacheth) ought to be referred. And although 
the keeping or omitting of a Ceremony, in itself 
considered, is but a small thing, yet the wilful 
and contemptuous transgression and breaking of 
a common order and discipline is no small offence 
before God. Let all things be done among you, 
saith S. Paul, in a seemly and due order : The 
appointment of the which order pertaineth not to 
private men ; therefore no man ought to take in 
hand, or presume to appoint or alter any publick 
or common order in Christ's Church, except he be 
lawfully called and authorized thereunto. 



OF CEREMONIES. 

This justification of the course taken at the Reformation 
with respect to the Ceremonial part of Divine Worship was 
probably written by Archbishop Cranmer, being included in 
some early lists of his works. It was originally inserted at 
the end of the Prayer Book, and was followed by some ritual 
directions reprinted below. In 1552 the part ' ' Of Cere- 
monies " was placed after the Preface, and these ritual direc- 
tions were omitted. 

" Certain Notes for the more plain Explication and decent 
Ministration of Things contained in this Book. 

" In the saying or singing of Matins and Evensong, baptiz- 
ing and burying, the Minister, in parish churches and chapels 
annexed to the same, shall use a surplice. And in all cathe- 
dral churches and colleges, the Archdeacons, Deans, Provosts, 
Masters, Prebendaries, and Fellows, being Graduates, may 
use in the quire, beside their surplices, such hood as pertaineth 
to their several degrees which they have taken in any univer- 
sity within this realm. But in all other places, every minister 
shall be at liberty to use any surplice or no. It is also seemly, 
that Graduates, when they do preach, should use such hoods 
as pertaineth to their several degrees. 

"IT And whensoever the Bishop shall celebrate the holy 
Communion in the church, or execute any other public minis- 
tration, he shall have upon him, beside his rochette, a surplice 
or albe, and a cope or vestment ; and also his pastoral staff in 
his hand, or else borne or holden by his chaplain. 

"IT As touching kneeling, crossing, holding up of hands, 
knocking upon the breast, and other gestures, they may be 
used or left, as every man's devotion serveth, without blame. 

' ' IT Also upon Christmas Day, Easter Day, the Ascension 
Day, Whit-Sunday, and the feast of the Trinity, may be used 
any part of Holy Scripture hereafter to be certainly limited 
and appointed, in the stead of the Litany. 

"IT If there be a sermon, or for other great cause, the Cur- 
ate, by his discretion, may leave out the Litany, Gloria in 
Excelsis, 1 the Creed, the Homily, and the Exhortation to the 
Communion." 

i The omission of this is not quite so strange as it seems at first : " Ab 
Adventu Domini usque ad Nativitatem ejus [ab Septuagesima usque in 
Coenam Domini, cap. xlvii.], Te Deum Laurlamus, Gloria in Excelsis Deo, 
Ite missa est, dimittimus, quia major gloria Novi Testamenti, quam Veteris, 



There was a rubric printed at the beginning of the Com- 
munion Service relating to the same subject: and as all three 
documents are of the same date [a.d. 1549], it also is here 
reprinted, so as to bring them under one view : — 

' ' IT Upon the day, and at the time appointed for the minis- 
tration of the holy Communion, the Priest that shall execute 
the holy ministry, shall put upon him the vesture appointed 
for that ministration, that is to say, a white albe plain, with 
a vestment or cope. And where there be many Priests or 
Deacons, there so many shall be ready to help the Priest in 
the ministration, as shall be requisite ; and shall have upon 
them likewise the vestures appointed for their ministry, that 
is to say, albes with tunicles." 

The subject of Ceremonies being dealt with at large in the 
Ritual Introduction, it is not necessary to go into much detail 
respecting this document ; but a few notes are annexed point- 
ing out the principles which actuated the Reformers of 1549 
as they are indicated in their explanation or apology. 

institution of man] The distinction implied in these words 
shews that Archbishop Cranmer and his associates did not 
consider themselves at liberty to alter any ceremonies of 
Divine institution, such as the Laying on of Hands, or the 
breaking of the Bread in the Consecration of the Holy Eucha- 
rist. 

turned to vanity and superstition] The primitive love-feasts 
and the kiss of peace are illustrations of this assertion; so also 
is the excessive use of the sign of the Cross, which provoked 
a recoil equally superstitious, leading to the too general disuse 
of it. 

Some entered . . . by undiscreet devotion] Of such a kind 
were the ceremonies connected with images, and even with 
relics. These ceremonies were prompted, in the first instances, 
by the best of feelings ; but, in the course of time, acts and 
words of veneration towards the saints of God became per- 
verted into usages which can hardly be distinguished from 
idolatry, and thus "obscured the glory of God" 2 instead of 
presenting it more clearly to the eyes of His worshippers. 

cujus typum infra Adventum Domini observamus." [Micrologus de Ecc. 
Observed, cap. xxx.] It was likewise omitted in Septuagesima and on 
Innocents' Day. There was also a limitation of its use on Palm Sunday, 
"in Ecclesiis in quibus chrisma conficitur, et non in aliis" [Dceand. 
Ration, div. off. vi, 75. 2] : and one of the first rubrics in the Saeramentary 
of St. Gregory is, "Quando vero Litania agitur, neque Gloria in Excelsis 
Deo, neque Alleluia canitur." 
2 Aug. Ep. 55 ad Januarium, c. xix. § 35 (al. Ep. 119). 



HDf Ceremonies. 



107 



And whereas in this our time, the minds of men 
are so divers that some think it a great matter of 
conscience to depart from a piece of the least of 
their Ceremonies, they be so addicted to their old 
customs ; and again on the other side, some be so 
new-fangled that they would innovate all things, 
and so despise the old that nothing can like them 
but that is new : It was thought expedient, not so 
much to have respect how to please and satisfy 
either of these parties, as how to please God, and 
profit them both. And yet lest any man should 
be offended, whom good reason might satisfy, here 
be certain causes rendered why some of the 
accustomed Ceremonies be put away, and some 
retained and kept still. 

Some are put away because the great excess' 
and multitude of them hath so increased in these 
latter days that the burden of them was intoler- 
able ; whereof S. Augustine in his time com- 
plained that they were grown to such a number 
that the estate of Christian people was in worse 
case concerning that matter than were the Jews. 
And he counselled that such yoke and burden 
should be taken away as time would serve quietly 
to do it. 

But what would S. Augustine have said if he 
had seen the Ceremonies of late days used among 
us, whereunto the multitude used in his time was 
not to be compared ? This our excessive multi- 
tude of Ceremonies was so great, and many of 
them so dark, that they did more confound and 
darken, than declare and set forth Christ's benefits 
unto us. 

And besides this, Christ's Gospel is not a Cere- 



monial Law (as much of Moses' Law was), but it 
is a Religion to serve God, not in bondage of the 
figure or shadow, but in the freedom of the spirit ; 
being content only with those Ceremonies which 
do serve to a decent Order and godly Discipline, 
and such as be apt to stir up the dull mind of man 
to the remembrance of his duty to God by some 
notable and special signification whereby he might 
be edified. 

Furthermore, the most weighty cause of the 
abolishment of certain Ceremonies was, That they 
were so far abused, partly by the superstitious 
blindness of the rude and unlearned, and partly 
by the unsatiable avarice of such as sought more 
their own lucre than the glory of God, that the 
abuses could not well be taken away, the thing 
remaining still. But now as concerning those 
persons which peradventure will be offended for 
that some of the old Ceremonies are retained still. 
If they consider that without some Ceremonies it 
is not possible to keep any Order, or quiet Disci- 
pline in the Church, they shall easily perceive just 
cause to reform their judgements. And if they 
think much that any of the old do remain, and 
would rather have all devised anew : Then such 
men granting some Ceremonies convenient to be 
had, surely where the old may be well used, there 
they cannot reasonably reprove the old only for 
their age, without beAvraying of their own folly. 
For in such a case they ought rather to have 
reverence unto them for their antiquity, if they 
will declare themselves to be more studious of 
unity and concord than of innovations and new- 
fangleness, which (as much as may be with true 



Some are put away because the great excess] The minute 
directions given in the rubrics of the old Service-books often 
occupy page after page, while the prayers to which they are 
annexed occupy only a few lines ; and it must be a matter of 
grave doubt, whether any more than a small fraction of the 
ceremonies latterly used in the celebration of the Holy Eucha- 
rist were intelligible to any but experienced priests. Their 
excess had become insupportable both to the Clergy and the 
people, and the meaning of many had quite passed away. 
Nor is there any reason to doubt the assertion that many 
ceremonies were so abused through ignorance on the one hand, 
and corruption on the other, "that the abuses could not well 
be taken away, the thing remaining still ;" a state of things 
had in fact grown up which required strong measures for its 
reformation. 

whereof S. Augustine in his time complained] St. Augustine's 
words are as follows : "I cannot, however, sanction with my 
approbation those ceremonies which are departures from the 
custom of the Church, and are instituted on the pretext of 
being symbolical of some holy mystery ; although, for the sake 
of avoiding offence to the piety of some and the pugnacity of 
others, I do not venture to condemn severely many things of 
this kind. But this I deplore, and have too much occasion 
to do so, that comparatively little attention is paid to many 
of the most wholesome rites which Scripture has enjoined ; 
and that so many false notions everywhere prevail, that more 
severe rebuke would be administered to a man who should 
touch the ground with his feet bare during the octaves (before 
his baptism), than to one who drowned his intellect in drunken- 
ness. My opinion therefore is that wherever it is possible, all 
those things should be abolished without hesitation which 



neither have warrant in Holy Scripture, nor are found to have 
been appointed by councils of bishops, nor are confirmed by 
the practice of the universal Church, but are so infinitely 
various, according to the different customs of different 
places, that it is with difficulty, if at all, that the reasons 
which guided men in appointing them can be discovered. For 
even although nothing be found, perhaps, in which they are 
against the true faith ; yet the Christian religion, which God 
in His mercy made free, appointing to her sacraments very 
few in number, and very easily observed, is by these burden- 
some ceremonies so oppressed that the condition of the 
Jewish Church itself is preferable : for although they 
have not known the time of their freedom, they are 
subjected to burdens imposed by the law of God, not by 
the vain conceits of men. The Church of God, however, 
being meanwhile so constituted as to enclose much chaff and 
many tares, bears with many things ; yet if anything be con- 
trary to the faith or to holy life, she does not approve of it 
either by silence or by practice." [Aug. Ep. lv. 35.] 

But now as concerning those persons] Extreme and super- 
stitious opinions against ceremonies were beginning to be as 
great a trouble to the Church as the extravagant and super- 
stitious use of them had been. The principles here enunciated 
against the enthusiasts who held them are: [1] That some 
ceremonies are absolutely essential to the order and decency 
of Divine Service. [2] That to invent new ones altogether 
would be as presumptuous as unnecessary. [.'!] That the old 
ones which were retained under tho new system of the Church 
of England were of an edifying kind, f-l | That the cere- 
monies retained were never likely to bo abused as those which 
were set aside had been. 



io8 



HDf Ceremonies. 



setting forth of Christ's Religion) is always to be 
eschewed. Furthermore, such shall have no just 
cause with the Ceremonies reserved to be offended. 
For as those be taken away which were most 
abused, and did burden men's consciences without 
any cause ; so the other that remain are retained 
for a Discipline and Order, which (upon just 
causes) may be altered and changed, and therefore 
are not to be esteemed equal with God's Law. 
And moreover, they be neither dark nor dumb 
Ceremonies, but are so set forth that every man 
may understand what they do mean, and to what 
use they do serve. So that it is not like that they 



in time to come should be abused as other have 
been. And in these our doings we condemn no 
other Nations, nor prescribe any thing but to our 
own people only : For we think it convenient that 
every Country should use such Ceremonies as they 
shall think best to the setting forth of God's 
honour and glory, and to the reducing of the 
people to a most perfect and godly living, with- 
out error or superstition ; and that they should 
put away other things which from time to time 
they perceive to be most abused, as in men's 
ordinances it often chanceth diversely in divers 
countries. 



we condemn no other Nations] This excellent sentence 
strongly illustrates the temperate spirit in which the official 
work of the Reformation of the Church of England was con- 
ducted. Recognizing the right which a national Church 
possessed to make such changes as may be expedient (subject 
to the retention of Catholic essentials), the Reformers acted 
upon it; but they also recognized it for other Churches as 
well as for that of England, and claimed to be the advocates 
of change and reconstruction only within the bounds of their 
legitimate jurisdiction. So sound a principle deserves the 
highest respect, and should be acted upon at all times. Had 
it been adhered to by the foreign party as well as by the 
official guides of the Reformation, a great schism would have 
been prevented. 

diversely in divers countries] No doubt there are many 
Ceremonies used in the Eastern Church, and in southern 
countries of Europe, which seem unprofitable, and even worse, 
to persons brought up under a different system, and under 



different circumstances : but to those who use them they may 
be a true vehicle of adoration as regards Him Whom they 
worship, and of wholesome religious emotion as respects them- 
selves. St. Augustine's words on this point also might well 
have been quoted. " I am surprised," he wrote to Januarius, 
"at your expressing a desire that I should write anything 
in regard to those ceremonies which are found different in 
different countries, because there is no necessity for my doing 
this; and moreover, one most excellent rule must be observed 
in regard to these customs, when they do not in any way 
oppose either true doctrine or sound morality, but contain 
some incentives to the better life, viz. that wherever we 
see them observed or know them to be established, we 
should not only refrain from finding fault with them, but 
even recommend them by our approval and imitation, un- 
less restrained by fear of doing greater harm than good 
by this course, through the infirmity of others." [Aug. Ep. 
lv. 34.] 



THE ORDER 

HOW THE PSALTER IS APPOINTED TO BE READ. 



T^HE Psalter shall be read through once every 
Month, as it is there appointed, both for 
Morning and Evening Prayer. But in February 
it shall be read only to the Twenty-eighth or 
Twenty-ninth day of the Month. 

And whereas January, March, May, July, 
August, October, and December have One-and- 
thirty days apiece ; It is ordered that the same 
Psalms shall be read the last day of the said 
months which were read the day before : So that 
the Psalter may begin again the first day of the 
next month ensuing-. 



And whereas the cxixth Psalm is divided 
into xxii. Portions, and is overlong to be read 
at one time ; It is so ordered that at one time 
shall not be read above four or five of the said 
Portions. 

And at the end of every Psalm, and of every 
such part of the cxixth Psalm, shall be repeated 
this Hymn, 

Glory be to the Father, and to the Son : and to 
the Holy Ghost ; 

As it tvas in the beginning, is now, and ever 
shall be : world tvithout end. Amen. 



Note, that the Psalter followeth the Division of the Hebrews, and the Translation of the Great 
English Bible set forth and used in the time of King Henry the Eighth, and Edward the Sixth. 



THE PSALTER. 
Full notes on the Psalter will be found in the Introduction to the Psalms. 



[A.D. 1871.] I [A.D. 1662.] 

THE ORDER 

HOW THE REST OF HOLY SCRIPTURE IS APPOINTED TO BE READ. 



^PHE Old Testament is appointed for the First Lessons at Morning and Evening Prayer, so as the 
most part thereof will be read every year once, as in the Calendar is appointed. 
The New Testament is appointed for the Second Lessons at Morning and Evening Prayer, and 
shall be read over orderly every year 



thrice, besides the Epistles and Gospels ; except 
the Apocalypse, out of which there are only 



twice, once in the morning and once in the even- 
ing, besides the Epistles and Gospels, except the 
Apocalypse, out of which there are only certain 
Lessons appointed at the end of the year, and 

certain proper Lessons appointed upon divers Feasts. 
And to know what Lessons shall be read every day, look for the day of the Month in the Calendar 
following, and there ye shall find the Chapters and portions of Chapters that shall be read for the 
Lessons, both at Morning and Evening Prayer, except only the moveable Feasts, which are not in the 
Calendar, and the immoveable, where there is a blank left in the column of Lessons, the Proper 
Lessons for all which days are to be found in the Table of Proper Lessons. 

If Evening Prayer is said at two different times 
in the same place of worship on any Sunday 
(except a Sunday for which alternative Second 
Lessons are specially appointed in the table), the 
Second Lesson at the second time may, at the 
discretion of the minister, be any chapter from 
the four Gospels, or any Lesson appointed in the 
Table of Lessons from the four Gospels. 

Upon occasions, to be approved by the Ordinary, 
other Lessons may, with his consent, be substituted 
for those which are appointed in the Calendar. 

And note, That whensoever Proper Psalms or Lessons are appointed, then the Psalms and Lessons 
of ordinary course appointed in the Psalter and Calendar (if they be different) shall be omitted for 
that time. 

Note also, That upon occasions to be appointed 
by the Ordinary, other Psalms may, with his con- 
sent, be substituted for those appointed in the 
Psalter. 

If any of the Holy-days for which Proper Lessons 
are appointed in the table fall upon a Sunday 
which is the first Sunday in Advent, Easter Day, 
Whitsunday, or Trinity Sunday, the Lessons 
appointed for such Sunday shall be read, but if it 
fall upon any other Sunday, the Lessons appointed 
either for the Sunday or for the Holy-day may be 
read at the discretion of the minister. 



THE SYSTEM OF THE LESSONS. 

There are many indications in the writings of the Fathers, 
in the Apostolical Canons and Constitutions, and in other 



Christian writings, that Scripture Lections or "Lessons'" were 
in use in another form than in that of Eucharistic Gospels and 
Epistles, from the earliest ages of the Christian Church. It 
may almost be said to be inevitable that the possession of so 



Cfre Ostein of tbe lessons. 



1 1 1 



Note also, That the Collect, Epistle, and Gospel appointed for the Sunday shall serve all the 
week after where it is not in this book otherwise ordered. 



rich a treasure as the Holy Scriptures of the Old and New 
Testament should lead to its free use in public reading during 
Divine Service : but it would also be a custom derived from the 
Jewish Church, in which the Law and the Prophets were read 
every Sabbath Day, probably from the time of the Captivity. 1 
The general system now used in the Western Church is sub- 
stantially that which was reconstructed in the fifth and sixth 



centuries under the direction of Gelasius and St. Gregory the 
Great, by whom the Offices of the Church and its liturgical 
customs were brought into an uniform order. It may be 
traced in the ancient Breviaries, and in the works of liturgical 
writers, such as Rupertus Tuitensis [a.d. 1100] and Amalarius 
[a.d. 820-27], and is shewn in the following Table side by 
side with the Prayer Book system : — - 



Table shewing Ancient and Modern Systems of Lessons. 



Seasons. 


Possible Limits 
of Seasons. 


Ancient System. 


Modern English System. 


Sundays. 


Daily-. 


a.d. 1C62. 


A.D. 1S71. 


a.d. 1662. 


A.D. 1871. 


Advent. 


November 27th. 
December 24th. 


Isaiah. 


Isaiah. 


Isaiah [4th 
Sunday, Job ; 

5th and 6th 
Sundays, Pro- 
verbs]. 


Isaiah 

[Nov. 23rd — 

Dee. 31st]. 


Isaiah 

[Nov. 19th— 

Dec. 31st]. 


Christmas 

and 
Epiphany. 


December 25th. 
January. 
February 16 th. 


St. Paul's Epistles. 


Pentateuc 

[Jan. 1st — 

March 10th] 


Pentateuch 
[Jan. 1st — 
March 31st]. 


Septuagesima 

to 

Passion Sunday. 


January 18th. 
February. 
March. 
April 11th. 


Genesis 

and 
Exodus. 


Pentateuch. 


Pentateuch. 


Joshua — 

Esther 

[March 11th— 

June 3rd]. 


Passion Sunday 

to 

Easter. 


March 8th 
April 25th. 


Jeremiah. 


Lamentations 
[Holy Week]. 


Joshua- 
Esther 
[April 1st— 
June 28th]. 


Easter 
Week. 


March 22nd. 
April. 
May 1st. 


Gospels. 


Octave of 

Easter 

to Pentecost. 


March 29th. 
April. 
May. 
June 13th. 


Revelation, 

Acts, 

Catholic 

Epistles. 


Job— 

Ecclesiastes 
[June 4th — 
July 16th]. 


Pentecost 

to 
Advent. 


May 10th. 

June. 

July. 


Kings 

and 

Chronicles. 


Joshua — 

Kings, 

Jeremiah — 

Habakkuk, 

Proverbs. 


Joshua- 
Chronicles, 
Jeremiah — 

Malachi. 


Job — Eccles. 

[June 30th — 

Aug. 8th.] 


Jeremiah — 

Malachi 
[July 17th— 
Sept. 27th]. 


August. 


5 Books of Solomon. 


Jeremiah — 

Malachi 
[Aug. 9th- 
Oct. 27th]. 


September. 


Job, Tobit, 
Ezra, Esther. 


Tobit— 

Bel and Dragon 

[Sept. 28th— 

Nov. 23rd]. 


October. 


Maccabees. 


Wisdom— 

Bavuch 

[Oct. 29th— 

Nov. ISth]. 


November. 
December 2nd. 


Ezekiel, Daniel, 

and Twelve 
Minor Prophets. 



As regards the more particular details of this arrangement, 
it may be said that the Breviary system of reading Holy 
Scripture was very similar in principle to that which the 
Prayer Book retains in the Communion Service. Short 
selections were made from different books of the Holy Bible, 
and these were read successively (sometimes three, and at 
others nine), "responds," or short anthems (intended to 
answer in character to the Lesson read), being sung after each. 
But the whole of the Lessons of the day were rarely taken 
from Holy Scripture, some being usually extracts from 
Patristic writings, or the Lives of Saints. Nor, probably, 
were the Scripture Lections often read to the end, for there 
was a rubric to the following effect: "Then let the same 
clerk who pronounces the Benediction " before the Lesson, 
" when enough at his discretion has been read, say, But Thou, 

i On the Jewish system of Lessons, see the Annotated Bible, lxxiii, lxxiv, 
from whence also the above Table is taken. 



and let the clerk-reader respond, O Lord, have mercy upon 
us; which shall be observed throughout the year." [Cham- 
bers' Sar. Psalt. p. 4S, from the Arlingham Breviary in Salisb. 
Cath.] The principal officiating minister thus used his dis- 
cretion as to the length of the Lesson, stopping the reader as 
soon as he thought lit. 

The responsory system of reading Holy Scripture is still 
retained in its old form in the case of the Ten Commandments 
when said at the Communion Service ; but one of the principal 
changes made in 1549 was the substitution for it of longer 
and continuous Lessons, — generally whole chapters, — with 
responsory Canticles, sung at the end only. No doubt this was 
a return to ancient practice, as it is said to be in the original 
preface to the Prayer Book. The Breviary system in use in 
the fifteenth century appears to have been the result of 
attempts to refine the use of Scripture in the Offices of the 
Church to a degree of pointedncss which it never really 
attained, and which perhaps it Mas almost beyond human 



I 12 



Ipropcr Lessons. 





1 PROPER LESSONS 








TO BE READ AT MORNING AND EVENING PRAYER ON THE SUNDAYS AND 


OTHER HOLY-DAYS 




THROUGHOUT THE YEAR. 








11 LESSONS PROPER FOR SUNDAYS. 


[1871.] 


[1662.] 




Mattins. 


Evensong. 


Mattins. 


Evensong. 


Sundays of Advent. 










— 





The first. 


Isaiah i. 


Isaiah ii. or Isaiah iv. v. 2. 


Isaiuh 


i. 


Isaiah ii. 


ii. 


V. 


xi. to v. 11 ,, xxiv. 




v. 


xxiv. 


iii. 


XXV. 


xxvi. „ xxviii. v. 5 to v. 19. 




XXV. 


xxvi. 


iv. 


xxx. to v. 27. 


xxxii. „ xxxiii. v. 2 to v. 23. 




XXX. 


xxxii. 


Sundays after Christmas. 












The first. 


XXXV. 


xxxviii. ,, xl. 




xxxvii. 


xxxviii. 


ii. 


xlii. 


xliii. ,, xliv. 




xii. 


xliii. 


Sundays after the Epiphany. 












The first. 


Ii. 


Iii. v. 13 and liii. „ liv. 




xliv. 


xlvi. 


ii. 


Iv. 


lvii. ,, lxi. 




Ii. 


liii. 


iii. 


lxii. 


lxv. ,, lxvi. 




Iv. 


lvi. 


iv. 


Job xxvii. 


Job xxviii. „ Job xxix. 




lvii. 


lviii. 


v. 


Prov. i. 


Prov. iii. „ Prov. viii. 




lix. 


lxiv. 


vi. 


ix. 


xi. ,, xv. 




lxv. 


lxvi. 


Septuagesima. 












1 Lesson. 


Gen. i. and ii. to v. 4. 


Gen. ii. v. 4 „ Job xxxviii. 


Gen. 


i. 


Gen. ii. 


2 Lesson. 


Rev. xxi. to v. 9. 


Rev. xxi. v. 9 to xxii. v. 6. 








Sexagesiina. 












1 Lesson. 


Gen. iii. 


Gen. vi. ,, Gen. viii. 




iii. 


vi. 


Quinquagesima. 












1 Lesson. 


ix. to v. 20. 


xii. „ xiii. 




ix. to v. 20. 


xii. 


Sundays in Lent. 












The first. 1 Lesson. 


xix. v. 12 to v. 30. 


xxii. to v. 20 ,, xxiii. 




xix. to v. 30. 


xxii. 


ii. ,, 


xxvii. to v. 41. 


xxviii. „ xxxii. 




xxvii. 


xxxiv. 


iii. ,, 


xxxvii. 


xxxix. „ x!. 




xxxix. 


xlii. 


iv. ,, 


xlii. 


xliii. „ xiv. 




xliii. 


xiv. 


v. ,, 


Exod. iii. 


Exodus v. „ Exodus vi. to v. 14. 


Exod. 


iii. 


Exod. v. 


vi. ,, 


ix. 


x. „ xi. 




ix. 


X. 


2 Lesson. 


Matt. xxvi. 


Luke xix. v. 28 „ Luke xx. v. 9 to v. 21. 


Matt. 


xxvi. 


Heb. v. to n. 11. 


Easter Day. 












1 Lesson. 


Exod. xii. to v. 29. 


Exodus xii. v. 29 ,, Exodus xiv. 


Exod. 


xii. 


Exod. xiv. 


2 Lesson. 


Rev. i. v. 10 to v. 19. 


John xx. v. 11 to v. 19 ,, Rev. v. 


Rom. 


vi. 


Acts ii. v. 22. 


Sundays after Easter. 












The first. 1 Lesson. 


Num. xvi. to v. 36. 


Num. xvi. v. 36 „ Num. xvii. to v. 12. 


Num. 


xvi. 


Num. xxii. 


2 Lesson. 


1 Cor. xv. to v. 29. 


John xx. v. 24 to v. 30. 








ii. 1 Lesson. 


Num. xx. to v. 14. 


Num. xx. v. 14 to xxi. v. 10 „ xxi. v. 10. 




xxiii. xxiv. 


XXV. 


iii. „ 


xxii. 


xxiii. ,, xxiv. 


Deut. 


iv. 


Deut. v. 


iv. ,, 


Deut. iv. to v. 23. 


Deut. iv. v. 23 to v. 41 „ Deut. v. 




vi. 


vii. 


v. >< 


vi. 


ix. „ x. 




viii. 


ix. 


Sunday after Ascension Day. 












1 Lesson. 

Whitsunday. 

1 Lesson. 


xxx. 


xxxiv. „ Joshua i. 




xii. 


xiii. 


xvi. to v. 18. 


Isaiah xi. ,, Ezekiel xxxvi. v. 25. 




xvi. tow. 18. 


Isaiah xi. 


2 Lesson. 


Rom. viii. to v. 18. 


Gal. v. v. 16 ,, Acts xviii. v. 24 to xix. 


Acts 


x. v. 34. 


Acts xix. to v. 21. 


Trinity Sunday. 




[v. 21. 








1 Lesson. 


Isaiah vi. to v. 11. 


Gen. xviii. ,, Gen. i. and ii. to v. 4. 


Gen. 


i. 


Gen. xviii. 


2 Lesson. 


Rev. i. to v. 9. 


Eph. iv. to v. 17 „ Matt. iii. 


Matt. 


iii. 


1 John v. 


Sundays after Trinity. 












The first. 


Josh. iii. v. 7 to iv. v. 15. 


Joshua v. v. 13 to vi. v. 21 ,, Joshua xxiv. 


Josh. 


X. 


Josh, xxiii. 


ii. 


Judges iv. 


Judges v. ,, Judges vi. v. 11. 


Judg. 


iv. 


Judg. v. 


iii. 


1 Sam. ii. to v. 27. 


1 Sam. iii. „ 1 Sam. iv. to v. 19. 


1 Sam 


. ii. 


1 Sam. iii. 


iv. 


xii. 


xiii. ,, Ruth i. 




xii. 


xiii. 


v. 


xv. to v. 24. 


xvi. ,, 1 Sam. xvii. 




XV. 


xvii. 


vi. 


2 Sam. i. 


2 Sam. xii. to v. 24 ,, 2 Sam. xviii. 


2 Sam 


. xii. 


2 Sam. xix. 


vii. 


1 Cliron. xxi. 


1 Chron. xxii. ,, 1 Chrou. xxviii. to v. 21. 




xxi. 


xxiv. 


viii. 


xxix. v. 9 to v. 29. 


2 Chron. i. ,, 1 Kings iii. 


1 Kings xiii. 


1 Kings xvii. 


ix. 


1 Kings x. to v. 25. 


1 Kings xi. to v. 15 „ xi. v. 26. 




xviii. 


xix. 


X. 


xii. 


xiii. „ xvii. 




xxi. 


xxii. 


xi. 


xviii. 


xix. ,, xxi. 


2 Kings v. 


2 Kings ix. 


xii. 


xxii. to v. 41. 


2 Kings ii. to v. 16 ,, 2 Kings iv. v. 8 to v. 38. 




X. 


xviii. 


xiii. 


2 Kings v. 


vi. to v. 24 ,, vii. 




xix. 


xxiii. 


xiv. 


ix. 


x. to v. 32 „ xiii. 


Jer. 


v. 


Jer. xxii. 


XV. 


xviii. 


xix. ,, xxiii. to v. 31. 




xxxv. 


xxxvi. 


xvi. 


2 Cliron. xxxvi. 


Nehem. i. and ii. to v. 9 ,, Nehem. viii. 


Ezek. 


ii. 


Ezek. xiii. 


xvii. 


Jerem. v. 


Jerem. xxii. ,, Jerem. xxxv. 




xiv. 


xviii. 


xviii. 


xxxvi. 


Ezekiel ii. „ Ezekiel xiii. to v. 17. 




XX. 


xxiv. 


xix. 


Ezekiel xiv. 


xviii. „ xxiv. v. 15. 


Dan. 


iii. 


Dan vi. 


XX. 


xxxiv. 


xxxvii. ,, Daniel i. 


Joel 


ii. 


Jlicah vi. 


xxi. 


Daniel iii. 


Daniel iv. „ v. 


Hab. 


ii. 


Prov. i. 


xxii. 


vi. 


vii. v. 9 „ xii. 


Prov. 


ii. 


iii. 


xxiii. 


Hosea xiv. 


Joel ii. v. 21 „ Joel iii. v. 9. 




xi. 


xii. 


xxiv. 


Amos iii. 


Amos v. „ Amos ix. 




xiii. 


xiv. 


XXV. 


Mieah i v. and v. to v. 8. 


Mieah vi. „ Micah vii. 




XV. 


xvi. 


xxvi. 


Habak. ii. 


Habak. iii. „ Zeph. iii. 




xvii. 


xix. 


xxvii. 


Eccles. xi. and xii. 


Haggai ii. to v. 10 „ Malaehi iii. and iv. 








Note.— That the Lesson. 


. appointed in the above Table for the Twenty-seventh Sunday after Trinity shall 




always be read on the Sunday next before Advent. 









skill to give to it. And although such a pointedness is well 
adapted for educated and devotionally trained minds, it would 
not produce the effect desired upon mixed congregations, and 
was better fitted for monastic than for popular use. 

Some changes in the direction of our present Lectionary 



were made in the new and reformed editions of the Salisbury 
Portiforium, which were printed in 1516 and 1531 : and more 
extensively by Cardinal Quignonez in his Reformed Roman 
Breviary of 1536. In this latter, two Lessons were appointed 
for ordinary clays, one from the Old and another from the 



Proper iLessro 



"3 



H LESSONS PROPER FOR HOLYDAYS. 


1871. 


1662. 


1871. 


1662. 




Mattina. 


Evensong. 


Mattins. 


vensong. 




Mattins. 


Evensong. 


Mattins. 


Evensong. 


St Andrew. 














Easter Even. 














1 Lesson. 


Isa. liv. 


Isa. Ixv. to y. 17. 


Proverbs xx. 


Proverbs xxi. 


1 Lesson. 


Zechariah ix. 


Hosea v. v. 8 to 


Zech. ix. 


Exodus xiii. 


2 Lesson. 


John i. v. 35 to v. 


Johnxii. y. 20 toy. 










[vi. v. 4. 






St. Thomas. 


[43. 


[42. 






2 Lesson. 


Luke xxiii. v. 50. 


Rom. vi. to y. 14. 


Luke xxiii. v. 50. 


Hebrews iv. 


1 Lesson. 


Job xlii. to u. 7. 


Isaiah xxxv. 


xxiii. 


xxiv. 


Monday in 










2 Lesson. 


John xx. i>. 19 to 


John xiv. to v. 8. 






Easter Week. 










Nativity of 


[y. 24. 








1 Lesson. 


Exod. xv. to y. 22. 


Cant. ii. v. 30. 


Exodus xvi. 


Exodus xvii. 


Christ. 




[v. 17. 




{v. 17. 


2 Lesson. 


Luke xxiv. to y.13. 


Matt, xxviii. toy. 


Matt, xxviii. 


Acts iii. 


1 Lesson. 


Isaiah ix. to v. 8. 


Isaiah vii. v. 10 to 


Isaiah ix. to v. 8. 


Isaiah vii. v. 10 to 


Tuesday in 




[10. 






2 Lesson. 


Luke ii. to y. 15. 


Tit. iii. v. 4 toy. 9. 


Luke ii. to v. 15. 


Tit. iii. y. 4 to y. 9. 


Easter Week. 










St. Stephen. 




[15 to v. 23. 






1 Lesson. 


2 Kings xiii. v. 14 


Ezek. xxxvii. toy. 


Exodus xx. 


Exodus xxxii. 


1 Lesson. 


Gen. iv. to v. 11. 


2 Chron. xxiv. v. 


Proverbs xxviii. 


Eccles. iv. [v. 55. 




[to v. 22. 


[15. 






2 Lesson. 


Acts vi. 


Acts viii. to v. 9. 


Acts vi. v. 8 and 


Acts vii. y. 30 to 


2 Lesson. 


John xxi. to y. 15. 


John xxi. y. 15. 


Luke xxiv. toy.13. 


1 Cor. xv. 


St. John Evan- 






[vii. to y. 30. 




St. Mark. 










gelist. 










1 Lesson. 


Isaiah lxii. v. 6. 


Ezek. i. to y. 15. 


Ecclus. iv. 


Ecclus. v. 


1 Lesson. 


Exod. xxxiii. v. 9. 


Isaiah vi. 


Eccles. v. 


Eccles. vi. 


SS. Philip and 










2 Lesson. 


John xiii. v. 23 to 


Rev. i. 


Apoc. i. 


Apoc. xxii. 


Janus. 










Innocents' Day. 


[v. 36. 


[v. 31. 






1 Lesson 


Isaiah lxi. 


Zech. iv. 


vii. 


ix. 


1 Lesson. 


Jer. xxxi. to v. 18. 


Baruch iv. y. 21 to 


Jer. xxxi. toy. 18. 


"Wisd. i. 


2 Lesson. 


John i. y. 43. 




John i. v. 43. 




Circumcision. 










Ascension Day. 


[v. 15. 


.. t 16 " 






1 Lesson. 


Gen xvii. v. 9. 


Deut. x. v. 12. 


Gen. xvii. 


Deut. x. v. 12. 


1 Lesson. 


Dan. vii. y. 9 to 


2 Kings 11. to v. 


Deut. x. 


2 Kings ii. 


2 Lesson. 


Rom. ii. v. 17. 


Col. ii. y. 8 to v. 


JRom. ii 


Coloss. ii. 


2 Lesson. 


Luke xxiv. v. 44. 


Hebrews iv. 


Luke xxiv. v. 44. 


Eph. iv. to v. 17. 


Epiphany. 




[18. 






Monday in 










1 Lesson. 


Isaiah lx. 


Isaiah xlix. v. 13 


Isaiah lx. 


Isaiah xlix. 


WJiitsun Week. 




[v. 31. 




[y. 30. 






[to v. 24. 






1 Lesson. 


Gen. xi. to v. 10. 


Num. xi. v. 16 to 


Gen. xi. toy. 10. 


Num. xi. v. 16 to 


2 Lesson. 


Luke iii. v. 15 to 


John ii. to y. 12. 


Luke iii. to v. 23. 


John ii. to v. 12. 


2 Lesson. 


1 Cor. xii. to y. 14. 


1 Cor. xii. v. 27 & 


1 Cor. xii. 


1 Cor. xiv. to v. 


Conversion of 


[v. 23. 








Tuesday in 
Whitsun Week. 




[xiii. 




[26. 


St. Paul. 


[13. 
















1 Lesson. 


Isaiah xlix. to y. 


Jerem. i. to v. 11. 


Wisd. v. 


Wisd. vi. 


1 Lesson. 


Toel ii. y. 21. 


Micah iv. to v. 8. 


1 Sam. xix. v. 18. 


Deut. xxx. 


2 Lesson. 


Gal. i. y. 11. 


Actsxxvi. toy. 21. 


Acts xxii. toy. 22. 


Acts xxv i. 


2 Lesson. 


1 Thess. v. v. 12 


1 John iv. to y. 14. 


1 Thess. v. y. 12 


1 John iv. to v. 14, 


Pwrijlcotion 










St Barnabas. 


[to u. 24. 




[to y. 24. 




of the V. Mary. 


U7. 








1 Lesson. 


Deut. xxxiii. toy. 


Nahum i. 


Ecclus. x. 


Ecclus. xii. 


1 Lesson. 


Exod. xiii. to v. 


Haggai ii. to y. 10. 


Wisd. ix. 


Wisd. xii. 




[12. 








St. Matthias. 


[y. 36. 








2 Lesson. 


Acts iv. v. 31. 


Acts xiv. y. 8. 


Acts xiv. 


Acts xv. to y. 36. 


1 Lesson. 


1 Sam. ii. y. 27 to 


Isaiah xxii. v. 15. 


xix. 


Ecclus. i. 


St. John Baptist 










Annunciation 










1 Lesson. 


Mai. iii. to y. 7. 


Malachi iv. 


Malachi iii. 


Malachi iv. 


of our Lady. 










2 Lesson. 


Matt. iii. 


Matt. xiv. to y. 13. 


Matt. iii. 


Matt. xiv. toy. 13. 


1 Lesson. 


Gen. iii. to v. 16. 


Isaiah Iii. v. 7 to 


Ecclus. ii. 


iii. 


St. Peter. 


[15. 








Ash Wednesday. 


[13. 


[y. 13. 






1 Lesson. 


Ezek. iii. v. 4 to v. 


Zech. iii. 


Ecclus. xv. 


Ecclus. xix. 


1 Lesson. 


[saiah lviii. to v. 


Jonah iii. 






2 Lesson. 


John xxi. y. 15 to 


Acts iv. v. 8 to v. 


Acts iii. 


Acts iv. 


2 Lesson. 


Mark ii. v. 13 to 


Heb. xii. y. 3 toy. 






St. James. 


[v. 23. 


[23. 






Monday before 


[v. 23. 


[18. 






1 Lesson. 


2 Kings i. to. v. 16. 


Jer. xxvi. v. 8 to 


Ecclus. xxi. 


Ecclus. xxii. 


Easter. 














[y. 16. 






1 Lesson. 


Dam. i. to v. 15. 


Lament, ii. v. 13. 






2 Lesson. 


Luke ix. v. 51 to 








2 Lesson. 


Johnxiv. to v. 15. 


John xiv. y. 15. 






St. Bartholomew. 


[v. 57. 








Tuesday before 










1 Lesson. 


Gen. xxviii. v 10 


Deut. xviii. y. 15. 


xxiv. 


xxix. 


Easter. 










St Matthew. 


[to y. 38. 








1 Lesson. 


Lam. iii. to v. 34. 


Lament, iii. v. 34. 






1 Lesson. 


1 Kings xix. v. 15. 


1 Chron. xxix. to 


xxxv. 


xxxviii. 


2 Lesson. 


John xv. to y. 14. 


John xv. y. 14. 






St. Michael. 




[u. 20. 






Wednesday 










1 Lesson. 


Gen. xxxii. 


Dan. x. v. 4. 


Gen. xxxii. 


Dan. x. v. 5. 


before Easter. 










2 Lesson. 


Acts xii. v. 5 to v. 


Rev. xiv. v. 14. 


Acts xii. to v. 20. 


Jude y. 6 to y. 16. 


1 Lesson. 


Lam. iv. to v. 21. 


Dan. ix. v. 20. 


Hosea xiii. 


Hosea xiv. 


St. Luke. 


[18. 








2 Lesson. 


John xvi. to y. 16. 


John xvi. y. 16. 


John xi. y. 45. 




l Lesson. 


Isaiah lv. 


Ecclus. xxx viii.to 


Ecclus. Ii. 


Job i. 


T/iursday 










SS. Simon and 




[y. 15. 






before Easier. 










Jude. 


[to v. 17. 








3 Lesson. 


Hoseaxiii.toy.15. 


Hosea xiv. 


Daniel ix. 


Jerem. xxxi. 


1 Lesson. 


Isaiah xxviii. v. 9 


Jerem. iii. v. 12 


Job xxiv. & xxv. 


xlii. 


2 Lesson. 


John xvii. 


John xiii. toy. 36. 


John xiii. 




All Saints. 




[to y. 19. 






Good Friday. 




[liii. 






1 Lesson. 


Wisd. iii. to v. 10. 


Wisd. v. to y. 17. 


Wisd. iii. tov. 10. 


Wisd. v. to v. 17. 


1 Lesson. 


Gen. xxii. toy. 20. 


Isaiah Iii. v. 13 & 


Gen. xxii. toy. 20. 


Isaiah liii. 


2 Lesson. 


Heb. xi. v. 33 & 


Rev. xix. to v. 17. 


Heb. xi. y. 33 & 


Apoc. xix. to y. 


2 Lesson. 


John xviii. 


1 Peter ii. 


John xviii. 


1 Peter ii. 




[xii. to v. 7. 




[xii. to v. 7. 


[17- 



New Testament ; and a third, generally from a Patristic 
Homily, for festivals. These were about the length of 
our Epistles and Gospels, or somewhat longer than most of 
them. 

In the Prayer Book of 1549 our present system of Daily and 
Proper Lessons was established, both being indicated in the 
Calendar, except in the case of the moveable festivals, when 
the chapter and verse for Mattins were referred to before the 
Introit (which preceded the Collect, Epistle, and Gospel of 
the day), and for Evensong after the Gospel. There were no 
Proper Lessons for ordinary Sundays, the books of Holy 
Scripture being read continuously on those as well as on 
week-days : l nor were there so many Proper Lessons for festi- 
vals as there now are. 

When Queen Elizabeth restored the use of the Prayer Book 

1 It is observable that the Sunday Proper Lessons again break up that 
orderly system of reading the books of Holy Scripture through which is 
spoken of in the Preface. More than a hundred chapters of the Old Testa- 
ment are thus displaced and omitted every year. 



in 1559, the Tables of Proper Lessons were introduced, which 
were nearly identical with those now in the Prayer Book ; and 
they were settled in the form in which they remained for two 
centuries in 1661, all the changes being written in the margin 
of Bishop Cosin's Durham Prayer Book. 

The cycle of the Sunday Proper Lessons appears to have 
been formed in illustration of God's dealings with the Church 
of the Old Testament, though this idea is sometimes subordi- 
nated to the season, as in the Lessons for some of the Sundays 
in Lent. That for the other Holydays (with a few exceptions) 
is made up out of the didactic books of the Old Testament 
and the Apocrypha, and is not connected in any way with the 
Sunday cycle. The accidental combination of the fixed cycle 
of Proper Lessons with the variable one of the Second Lessons 
sometimes throws a wonderful flood of light upon both the 
Old and New Testament Scriptures : and it may be doubted 
whether any equal advantage would be gained by the substi- 
tution of Proper Lessons from the latter for the present system 
of reading it in order. 



ii4 



lproper Psalms. 



IF PROPER PSALMS ON CERTAIN DAYS 


Christmas Day 


Mattins. 

Psalm xix. 

xlv. 

Ixxxv. 
Psalm vi. 

xxxii. 

xxxviii. 
Psalm xxii. 

xl. 

liv. 


Evensong 

Psalm Ixxxix. 

ex. 

cxxxii. 
Psalm cii. 

cxxx. 

cxliii. 
Psalm Ixix. 

Ixxxviii. 




Mattins. 

Psalm ii. 
Ivii. 
cxi. 

Psalm viii. 

XV. 

xxi. 
Psalm xlviii. 
Ixviii. 


Evensong. 

Psalm cxiii. 

cxiv. 

cxviii. 
Psalm xxiv. 

xlvii. 

cviii. 
Psalm civ. 

cxlv. 






Ash J Vedn esda 1/ 


A scension Day 








Oood Friday 


Whitsunday 













PROPER PSALMS. 

The only days for which Proper Psalms were appointed 
previously to 1661, were Christmas Day, Easter Day, Ascen- 
sion Day, and Whitsun Day. Those for Ash Wednesday and 
Good Friday were then added ; and they appear, with the 
following other important additions to the Table, in the 
margin of the Durham Prayer Book of Bishop Cosin. 

Additional Proper Psalms -proposed by Bishop) Cosin. 





Mattins. 


EVENSONG. 


St. Michael and All Angels 


Psalm ii. Ixvii. 

xii. xiii. cvii. 

xxviii. xlii. 

viii. xix. xxxiii. 

xxxiv. lxxx. xci. 

■ i. xv. lxxxiv. 

xci. 


Psalm lxxii. xcvii. 

lxxxvi. xc. 

xlvi. Ixx. 

ciii. civ. cxliv. 

ciii. civ. cxlviii. 

cxii. cxiii. cxix. 

1st part, cxlv. cxlix. 





The following Table is also included among the alterations 
proposed to be made in the Prayer Book by the Convocation 
of Canterbury of 1879 :— 



Proper 


Psalms on certain Days. 




Mattins. 


Evensono. 




Psalm viii. 1. 

xix. xlv. Ixxxv. 

viii. xl. xc. 

xlvi. xlvii. Ixvii. 

xx.xlviii.lxxxiv. 

vi. xxxii. xxxviii. 

Ixxxix. 

xxiii. xxvi. xlii. 

xliii. 

xxii. xl. liv. 

iv. xvi. xvii. 

ii. Ivii. cxi. 

viii. xv. xxi. 

xlviii. Ixviii. 

xxix. xxxiii.xlvi. 

xxxiv. xci. 

i. xxxiii. xxxiv. 


Psalm xcvi xcvii. 

Ixxxix. ex. 

cxxxii. 

■ xeii. ciii. 

lxxii. cxvii. 

cxxxv. 

■ Ixxxvii. xciii. 

cxxxiv.cxxxviii. 

■ cii. cxxx. cxliii. 

• cxiii. cxxxi. 

cxxxii. 
cxli. cxiii. cxliii. 

Ixix. Ixxxviii. 

xxxi. xlix. 

■ cxiii. cxiv. 

cxviii. 

xxiv. xlvii. cviii. 

civ. cxlv. 

xciii xcvii. xcix. 

ciii. cxlviii. 

• cxlvi. cxlvii. 

cxlix. 










Ash Wednesday 


Thursday before Easter 












St. Michael and All Angels 





Note. — The Psalms for Christmas Day may be used on the Sunday after 
Christmas, unless it be the Feast of the Circumcision ; and the Psalms for 
Easter Day and Ascension Day may be used on the Sunday next following 
those Festivals respectively. 

A very full list of Proper Psalms and Lessons for special 
occasions was put forth by Bishop Wordsworth at the Diocesan 
Synod held in Lincoln in the year 1871, and as the Tables 
contain suggestions that may be useful to many readers of this 
work they are here, by permission, printed entire. 

Proper Psalms and Proper Lessons for Special Occasions. 

As put forth by the Ordinary in the Synod held at Lincoln, 

on September 20, 1871. 

Table I. — Propf.r Psalms for Special Occasions. 

For Advent Sunday. 

All or any of the following may be used : — 

Mattins — Psalm xviii. Ixxxii. xcvi. 

Evensong — Psalm xcvii. xcviii. ex. cxliii. 

1 In Bishop Cosin's MS. note the Rogation Psalms are all included under 
Mattins. From a difference in the appearance of the numerals which are 



See also below, in Table II., Psalms for the Third Service 
on Sundays in Advent. These may be used also at Morning 
Prayer, or Evensong, on those Sundays. 

For the Festival of Circumcision, or New Year's Day. 

Mattins — Psalm i. xx. ciii. 
Evensong — Psalm xl. cxiii. cxliv. 

Any of these Psalms may be used on New Year's Eve, and 
Psalm xc. 

For the Festival of the Epiphany. 

Mattins — Psalm ii. xix. or xxix. xlv. 
Evensong — Psalm lxxii. Ixxxvii. xcvi. 

For the Purification of the Blessed Virgin Mary, or the 
Presentation of Christ in the Temple. 

Mattins — Psalm xv. xxiv. xl. 
Evensong — Psalm xlviii. cxxxi. exxxiv. 

For the Annunciation of the Blessed Virgin Mary. 

Mattins — Psalm viii. xix. Ixxxix. 

Evensong — Psalm ex. cxxxi. cxxxii. exxxviii. 

For Palm Sunday, or Sunday before Easter. 
Any of the following may be used : — 

Mattins — Psalm v. xx. xxi. cxviii. 
Evensong — Psalm xl. ex. cxii. cxiii. cxiv. 

For Thursday before Easter. 

Mattins — Psalm xxiii. xxvi. xli. 
Evensong — Psalm xlii. xliii. cxvi. 

For Easter Even. 

Mattins — Psalm iv. xvi. xxxi. xlix. cxiii. 
Evensong — Psalm xvii. xxx. lxxvi. xci. 

For Monday after Easter. 

Mattins — Psalm liv. lxxii. lxxxi. 
Evensong — Psalm xcviii. xcix. c. 

For Tuesday after Easter. 

Mattins — Psalm ciii. cviii. cxi. 
Evensong — Psalm cxiv. cxv. cxvi. cxvii. 

For Monday in Whitsun Week. 

Mattins — Psalm viii. xix. xxvii. xxix. 
Evensong — Psalm xxxiii. xlvi. xlvii. xlviii. 

For Tuesday in Whitsun Week. 

Mattins — Psalm lxv. lxxvi. lxxvii. 
Evensong — Psalm xcvi. xcvii. xcviii. ciii. 

For Trinity Sunday. 

Mattins — Psalm viii. xxix. xxxiii. Ixvii. 
Evensong — Psalm xciii. xcvi. xcvii. xcix. 

For the Festival of St. Michael and All Angels, September 29. 

Mattins — Psalm viii. xxiv. xxxiv. xci. 
Evensong — Psabn xcvii. ciii. xlviii. 

here placed under Evensong, it is evident they were written in afterwards, 
and in the wrong column, by mistake. The others are all written as they 
are printed above. 



Proper P0alm0. 



"5 



All Saints' Day, November 1. 

Any of the following may be used : — 

Mattins— Psalm i. xi. xv. xvi. xx. xxx. xxxiii. xxxiv. lxi. 

lxxix. lxxxiv. 

Evensong — Psalm xcii. xcvii. cxii. cxxxviii. cxli. exlvii. cxlviii. 

cxlix. 

On Days of Apostles and other Festivals. 

When the Psalms in the Daily Order are less appropriate, 
any of the following may be used, at the discretion of the 
Minister : — 

Psalm xix. xxxiv. xlv. xlvi. lxi. lxiv. lxviii. lxxv. xcvii. xcviii. 
xcix. ex. cxiii. cxvi. exxvi. 

For the Consecration of Churches ; or Anniversaries of their 
Consecration, and for the Reopening of Churches after 
Restoration. 

Any of the following may be used : — 

Psalm xxiv. xxvii. xlv. xlvi. xlvii. xlviii. lxxxiv. lxxxvii. c. 

cxviii. exxii. exxxii. exxxiii. exxxiv. cl. 

For the Consecration of Churchyards. 
Psalm xxxix. xc. 

For Harvest Festivals. 

Any of the following may be used : — 

Psalm lxv. lxvii. Ixxxi. ciii. civ. exxvi. exxvii. exxviii. cxliv. 
cxlv. exlvii. 

For School Festivals. 
Psalm viii. xxiii. xxxiv. cxix. (v. 1 to 17), cxlviii. 

For Clioral Festivals. 

Psalm xxxiii. xlvii. Ixxxi. xcii. xcvi. xcviii. cviii. cxiii. 
exlvii. cl. 

For Ember Days. 

Psalm exxi. exxii. exxiii. exxv. exxvi. exxx. exxxi. exxxii. 
exxxiii. exxxiv. 

For Rogation Days. 

Psalm lxi. lxii. lxiii. lxiv. lxv. lxvi. lxvii. ciii. civ. exxvi. 
exlvii. 

For Missionary Services. 

Psalm xix. lxxii. cxvii. 
Also any of the Psalms appointed above for the Festival of 
the Epiphany. 

For Diocesan Synods, Visitations, or Ruridecanal Chapters. 
Psalm lxviii. lxxxiv. lxxxvii. exxii. exxxiii. 

For Annual Festivals of Benefit Societies. 
Psalm cxii. exxxiii. cxlv. 

At Confirmation. 

Psalm xv. xix. xx. xxiii. xxiv. xxvi. xxvii. xxxiv. lxxxiv. cxvi. 
cxix. cxlviii. 

Table II. — Psalms which may ee used at a Third Service 
on Sundays and some Holydays. 

Sundays in Advent. 

I. Psalm xlv. xlvi. III. Psalm xlix. 1. 

II. ,, ix. x. xi. I IV. ,, xcvi. xcvii. xcviii. 

Christmas Day. 
Psalm ii. viii. lxxxiv. 

Sundays after Christmas. 
Psalm lxxxvii. xcvi. xcviii. 

Sundays after Epiphany. 

I. Psalm xlvi. xlvii. xlviii. I IV. Psalm xci. xcii. xciii. 

II. ,, lxv. lxvi. lxvii. V. ,, xcv. xcvi. xcvii. 

III. ,, lxxxiii. lxxxiv. I VI. ,, xcviii. xcix. c. 
lxxxv. 



Septuagesima. 
Psalm civ. 

Sexagesima. 
Psalm xlix. xc. 

Quinquagesima. 
Psalm xxviii. lxxvii. 



Sundays in Lent. 



I. Psalm vi. xxv. xxxii. 
II. ,, xxxviii. Ii. 
III. ,, cii. exxx. 



IV. Psalm cxli. cxiii. cxliii. 
V. ,, xxii. 
VI. ,, xl. xlv. 



Easter Day. 
Psalm iii. xxx. lxxvi. xciii. 

Sundays after Easter. 

I. Psalm cxvii. cxviii. I IV. Psalm cxi. cxii. cxiii. 

II. ,, xix. xx. xxi. V. ,, lxxx. Ixxxi. 

III. ,, xcviii. xcix. c. 

Ascension Day. 
Psalm ii. lvii. ex. 

Sunday after Ascension. 
Psalm xciii. exxxii. 

Whilsun Day. 
Psalm lxxxiv. lxxxv. exxxiii. 

Trinity Sunday. 
Psalm xxxiii. xcvii. or cxlviii. cxlix. cl. 





Sundays 


after Trinity. 






I. 


Psalm i. ii. iii. 




XVII. 


Psalm 


xcii. xciii. 


II. 


,, iv. vi. vii. 








xciv. 


III. 


,, xi. xii. xiii. 




XVIII. 




cv. 




xiv. 




XIX. 


., 


cvii. 


IV. 


,, xxv. xxvi. 




XX. 


,, 


cix. 


V. 


,, xxxiii, xxxiv. 




XXI. 


,, 


cxiv. cxv. 


VI. 


,, xxxvii. 








cxvi. 


VII. 


,, xliv. 




XXII. 




cxx. exxi. 


VIII. 


,, Iii. liii. liv. 








exxiii. 


IX. 


,, lvi. lvii. lviii. 








exxiv. 


X. 


,, lix. Ix. lxi. 




XXIII. 


,, 


exxv. cxx 


XI. 


,, lxii. lxiii. lxiv 








exxvii. 


XII. 


,, lxxi. 








exxviii. 


XIII. 


, , lxxiii. 








exxix. 


XIV. 


,, lxxiv. lxxv. 




XXIV. 


,, 


exxxiii. 


XV. 


,, lxxix. lxxx. 
Ixxxi. 








exxxiv. 
exxxv. 


XVI. 


,, lxxxii. 

lxxxiii. 




xxv. 


>> 


exxxvi. 
exxxvii. 




lxxxiv. 




XXVI. 


,, 


cxliv. cxlv 




XXVII. Psali 


a cxlvi. ex 


lvii. 





Table III. — Proper Lessons for Special Occasions. 
For Consecration of Churches. 

First Lesson — 1 Chron. xxix. , or 1 Kings viii. 22-62. 
Second Lesson — Heb. x. 19-26, or Mark vi. 11. 

For Reopening of Churches after Restoration. 

First Lesson — 2 Chron. xxxiv. 8-29, or Ezra iii., or Isa. lviii., 

or Haggai ii. 
Second Lesson — Luke ii. 25-39, xix. 37; John ii. 13; Eph. 

ii., or Rev. xxi. 

For the Consecration of Church yards. 

First Lesson — Gen. xxiii., or Job xix., or Isa. xxvi. 
Second Lesson — John v. 21, or 1 Cor. xv. 35 ; 2 Cor. iv. iS 
to v. 11 ; 1 Thess. iv. 13 ; Rev. xx. 

For Rogation Dai/s. 
First Lesson— Deut. viii., xxviii. 1-15; 1 Kings viii. 22-53 ; 

Prov. iii. ; Joel ii. 15. 
Second Lesson— Matt. vi. 24, vii. 1-13; Luke xviii. 1-15; 2 

Cor. v. 1-10; 2 Cor. ix. 



i i6 



a^otjeatile jfeasts anti ^olpnaps. 



TABLES AND RULES 

FOR THE MOVEABLE AND IMMOVEABLE FEASTS, 

TOGETHER WITH 

THE DAYS OF FASTING AND ABSTINENCE 

THROUGH THE WHOLE YEAR. 



RULES TO KNOW WHEN THE MOVEABLE FEASTS AND HOLYDAYS BEGIN. 

EASTER DAY, on which the rest depend, is always the First Sunday after the Full Moon 
which happens upon or next after the Twenty-first Day of March ; and if the Full Moon happens 
upon a Sunday, Easter Day is the Sunday after. 

Advent Sunday is always the nearest Sunday to the Feast of S. Andrew, whether before or after. 

Septuagcsima \ / Nine \ 

Sexagesima I „ , . * Eight f 

„ . ■ > Sunday is < „ > 

Quinquagesima ( I ^even I 

Quadragesima J \ Six / 



Weeks before Easter. 



Rogation Sunday 
Ascension Day 
Whitsunday 
Trinity Sunday 



\ 



is 



Five Weeks 
Forty Days 
Seven Weeks 
Eight Weeks 



after Easter. 



For Thanksgiving after Harvest. 

First Lesson — Cant. ii. 8 ; Deut. viii. 7, xxvi. 1-12, xxviii. 

1-15, or Deut. xxxii. 7-20, xxxiii. 7; or Isa. xxviii. 23; 

Hosea ii. 14 to end. 
Second Lesson— Matt. vii. 1-13, xiii. 24-31 ; John iv. 31-39, 

vi. 26-36; 2 Cor. ix. 6 ; James v. 7-19; Rev. xiv. 14-19. 

For Missionary Services. 

First Lesson — Isa. xlix. , or lx. Ixi. lxiii. lxvi. 5, or Zeph. 

iii., or Zech. viii. 20 to end of ix. 
Second Lesson — Eph. iii., Rev. v., or xiv. 

For Benefit Societies. 

First Lesson — Dent, xxviii. 1-15. 
Second Lesson — Rom. xiii. 

For School Festivals. 

First Lesson — Job xxviii., Prov. iii. or iv., or Eccles. xii. 
Second Lesson — Luke ii. 40, or Eph. v. 15 to vi. 21, or 2 Tim. 
iii. 

For Visitations, Synods, Ruridecanal Chapters. 

First Lesson — Isa. Ixi., Ezek. iii. 10, or xxxiv. 7; Zech. ix. 9 to 

end of x. ; Mai. ii. 1, 2, iii., iv. 
Second Lesson — Acts xx. 17, or John x. 1-17, xx. 19-24, xxi. 

15-23, or 1 Cor. iii. ; 2 Cor. iv. or vi. ; Eph. iv. 1-17 ; 2 

Tim. i., or ii., or iii., or iv., to 19 ; 1 Peter iv. 7 to v. 

12, or Rev. ii. or iii. 

For Choral Festivals. 

First Lesson — 1 Chron. xvi. or part of it, 2 Chron. xxix. 20. 
Second Lesson — Eph. v. 1-22, or Col. iii. to v. 18. 


have been made by him. The chronological apparatus of the 
Calendar was, however, revised by Dr. John Pell (a very 
learned man, and a friend of Vossius 1 ), in conjunction with 
Sancroft as secretary to the Committee of Revision. Of this 
chronological apparatus there is no trace whatever in Bishop 
Cosin's Prayer Book. In 1752 (24 Geo. II.) "an Act for 
regulating the commencement of the year, and for correcting 
the Calendar, " was passed, and from this the present tables 
of the Prayer Book are printed, not from the Sealed Books. 

§ Rides to know when the Moveable Feasts and Holydays 
begin. 

These rules stand exactly as they do in Cosin's Devotions, 
as published in 1627 : except that the day of the month is 
substituted for the words "Equinoctial of the Spring in 
March." The rule for finding Easter (founded on a decree of 
the Council of Nicaea) is not quite exactly stated. Instead of 
" Full Moon " it ought to say, "the 14th day of the Calendar 
Moon, whether that day be the actual Full Moon or not. " In 
some years (as in 1818 and 1845) the Full Moon and Easter 
coincide, and this rule then contradicts the Tables. 

There is a curious old rough and ready rule for finding 
Easter contained in a rhyme found in some old Sarum 
Missals : — 

" In Marche after the first C [J or new moon] 
The next prime tell to me. 
The thridde Sunday ful I wis 
Paske dai sikir [surely] hit is." 

This seems as correct as it is easy to use, e.g. : — 




New Moon in March. 


1st Sunday. 


2nd Sunday. 


Easter Day. 


THE TABLES AND RULES. 

These were nearly all of them new insertions at the last 
revision of the Prayer Book in 1662, and a large portion of 
them were taken out of Bishop Cosin's Collection of Private 
Devotions. Previous editions of the Prayer Book contained 
"an Almanack for thirty-nine years," which was the same as 
our "Table of Moveable Feasts ; " a "Table to find Easter for 
ever;" the list of days beginning "Septuagesima," but with- 


1786 

I860 

1862 

| 1865 

| 1882 


Monday, 27. 
Thursday, 22. 
Sunday, 30. 
Monday, 27. 
Sunday, 19. 


April 2. 
March 25. 
April 6. 
April 2. 
March 26. 


April 9. 
April 1. 
April 13. 
April 9. 
April 2. 


April 16. 
April 8. 
April 20. 
April 16. 
April 9. 


Advent Sunday] To this rule should be added, " or on that 
feast itself," as Advent Sunday occurs on November 30th 
about once in every seven years on the average. 


out Ascension Day, and without any prefix whatever ; and a 
short list of Holydays. The general title, " Tables and Rules, 
etc.," is in the Durham Book in Bishop Cosin's handwriting: 
and all the ecclesiastical alterations and insertions appear to 


1 It wa 
not get e 
buried b 
the Field 


s the strange fate of this 
'en pens, ink, and paper, 
i the charity of Dr. Busb 
s. 


earned man 
and the nece 
y in the Red 


:o be so poor 
ssaries of life 
or's vault at 


that he could 
: and he was 
St. Giles's in 



Immoueatile itam ana J^olpDaps. 



117 





A TABLE OF ALL THE FEASTS 




THAT ARE TO BE 


OBSERVED IN 


THE 




CHURCH OF ENGLAND THROUGHOUT THE YEAR 




All Sundays in the Year. 








/ The Circumcision of our Lord JESUS 




/ S. Peter the Apostle. 




CHRIST. 




S. James the Apostle. 




The Epiphany. 




S. Bartholomew the Apostle. 




The Conversion of S. Paul. 




S. Matthew the Apostle. 




The Purification of the Blessed Virgin. 




S. Michael and All Angels. 


The 


Saint Matthias the Apostle. 


The 


S. Luke the Evangelist. 


Days 
of the { 

Feasts 


The Annunciation of the Blessed 
Virgin. 


Days , 
of the / 
Feasts 


S. Simon and S. Jude, Apostles. 
All Saints. 


of 


S. Mark the Evangelist. 


of 


S. Andretv the Apostle. 




S. Philip and S. Jacob the Apostles. 




S. Thomas the Apostle. 




The Ascension of our Lord JESUS 




The Nativity of our Lord. 




CHRIST. 




S. Stephen the Martyr. 




S. Barnabas. 




S. John the Evangelist. 




y The Nativity of S. John Baptist. 




^ The Holy Innocents. 




Monday \ 

and > in Easter Week. 
Tuesday } 




Monday "j 

and r in Whitsun Week. 
Tuesday ' 











§ The Table of Feasts. 

This Table is not in Cosin's Devotions, though the days are 
all marked in the Calendar of the volume ; but it is in MS. 
in the margin of his Durham Prayer Book. The remarks 
made by him in the Notes on the Prayer Book published in 
the fifth volume of his works shew that he had long wished 
to see a more complete list of the Holydays of the Church 
printed in the Calendar ; and that he thought the abbreviated 
list of former Prayer Books was the fault of the printer. 



But the same list that is now in the Prayer Book is found 
in an Act of Parliament of 1552-53 [5 and 6 Edw. VI. ch. 3, 
sec. 1] with the exception of the Conversion of St. Paul, St. 
Barnabas, and "All Angels " in association with St. Michael. 
The omission of these was probably accidental. 

All the Feasts in this Table have their own Collects, 
Epistles, and Gospels, and notices of the days will be 
found in the footnotes appended to these in their proper 
places. 



i lS 



Oigils, jFasts, anti Daps of abstinence. 



A TABLE 

OF THE 

VIGILS, FASTS, AND DAYS OF ABSTINENCE, 

TO BE OBSERVED IN THE YEAR. 



The 

Eves 

or 
Vigils 
before 



The Nativity of our Lord. 

The Purification of the Blessed Virgin 

Mary. 
The Annunciation of the Blessed 

Virgin. 
Easter Day. 
Ascension Day. 
Pentecost. 
S. Matthias. 



The 

Eves 

or 

Vigils 

before 



' S. John Baptist. 
S. Peter. 
S. James. 
S. Bartholomew. 
S. Matthew. 
S. Simon and S. Judc. 
S. Andrew. 
S. Thomas. 
All Saints. 



Note, that if any of these Feast Days fall upon a Monday, then the Vigil or Fast Day shall be kept 
upon the Saturday, and not upon the Sunday next before it. 



DAYS OF FASTING, OR ABSTINENCE. 

I. The Forty Days of Lent. 

\ / The First Sunday in Lent. 

II. The Ember Days at /being the Wednesday, Friday ; ) The Feast of Pentecost. 
the Four Seasons, C and Saturday after 1 September 14. 

) \ December 13. 

III. The Three Rogation Days, being the Monday, Tuesday, and Wednesday before Holy Thursday, 

or the Ascension of our Lokd. 

IV. All the Fridays in the Year, except Christmas Da} T . 



[A SOLEMN DAY, 

FOR WHICH A PARTICULAR SERVICE IS APPOINTED. 
The Twentieth Day of June, being the Day on which Her Majesty began her happy Reign.] 



§ The Table of Vigils, Fasts, and Days of Abstinence. 

This, together with the "certain Solemn Days" (now re- 
duced to one), originally appeared in Cosin's Devotions, and 
is also written in the margin of the Durham Prayer Book. 
At the end of the MS. note is written an addition taken from 
the Devotions, but not eventually printed in the Prayer Book : — 

"By the ecclesiastical laws of this Realm, there be some 
times in the year wherein Marriages are not usually solem- 
nized ; 1 viz. 

( Advent ) s un( j av I eight days after the Epiphany, 

from < Septuagesima > un til ] eight days after Easter. 
(Rogation ) ( Trinity Sunday." 

Cosin also wrote, ' ' All the Fridays in the year except the 
twelve days of Christmas." 

But the first portion of it is to be found in 5 and 6 Edw. VI. 
c. 3, sees. 2, 5, and the second portion in 2 and 3 Edw. VI. c. 
19, and 5 and 6 Edw. VI. c. 3. 

Some notes on the subject of Fasting will be found under 
the head of Lent ; the Ember Days are noticed in connection 
with Ordination Services, and the Rogation Days in the notes 
to the Fifth Sunday after Easter. 



1 See notes on the Marriage Service. 



All Festivals have Eves, including Sundays, but only some 
have Vigils. The Festivals that fall during the seasons of 
Christmas, Easter, and Whitsuntide have no Vigils, Fridays 
being the only days of Abstinence in those joyous periods. 
St. Luke's day is without a Vigil, either because the Evan- 
gelist is thought to have died in peace without martyrdom, or 
because the minor festival of St. Etheldreda occupies the 17th 
of October. Michaelmas Day is without a Vigil, because the 
Holy Angels had no day of trial like the Saints before enter- 
ing into Heaven : and of this the Vigil is a symbolical observ- 
ance. The use of the words Vigil and Even at the time when 
the Prayer Book was first translated is illustrated by the 
following passage from Cranmer's answer to the Devonshire 
rebels: "For as Vigils, otherwise called Watchings, re- 
mained in the calendars upon certain saints' evens, because in 
old times the people watched all those nights ; . . . but now 
these many years those vigils remained in vain in the books, 
for no man did watch. " [Strype's Crattmer, ii. 533.] 

The Vigil was originally that which its name indicates, a 
night spent in watching and prayer. The scandals which 
arose out of these nocturnal Services, however, made it 
necessary to abolish them [Durand. vi. 7] ; and a fast on the 
day before was substituted which still retains the name of 
Vigil. The Vigil is not therefore connected with the Evening 
Service, but is the day before the Festival to which it belongs ; 



a Caitfc to fino faster. 



ii 9 



A TABLE TO FIND EASTER DAY, FROM THE PRESENT TIME TILL THE YEAR 
1899 INCLUSIVE, ACCORDING TO THE FOREGOING CALENDAR 



Golden Number. 


Day of the Month. 


Sunday Letter. 


XIV 


March 21 


C 


III 


22 


D 




23 


E 


XI 


24 


F 




25 


G 


XIX 


26 


A 


VIII 


27 


B 




■ 28 


C 


XVI 


29 


D 


V 


30 


E 




31 


F 


XIII 


April 1 


G 


II 


2 


A 




3 


B 


X 


4 







- 5 


D 


XVIII 


6 


E 


VII 


7 


F 




8 


G 


XV 


9 


A 


IV 


■ 10 


B 




11 


C 


XII 


12 


D 


I 


13 


E 




14 


F 


IX 


15 


G 




16 


A 


XVII 


17 


B 


VI 


18 


C 




19 


D 




20 


E 




21 


F 




22 


G 




■ 23 


A 




24 


B 




25 


C 



This Table contains so much of the Calendar as is necessary 
for the determining of Easter; To find which, look for the 
Golden Number of the year in the first Column of the Table, 
against which stands the Day of the Paschal Full Moon ; 
then look in the third Column for the Sunday Letter, next 
after the day of the Full Moon, and the day of the Month 
standing against that Sunday Letter is Easter Day. If the 
Full Moon happens upon a Sunday, then (according to the 
first rule) the next Sunday after is Easter Day. 

To find the Golden Number, or Prime, add one to the 
Year of our Lord, and then divide by 19 ; the remainder, if 
any, is the Golden Number ; but if nothing remaineth, then 
19 is the Golden Number. 

To find the Dominical or Sunday Letter, according to the 
Calendar, until the year 1799 inclusive, add to the 
Year of our Lord its fourth part, omitting frac- 
tions ; and also the number 1 : Divide the sum by 
7 ; and if there is no remainder, then A is the 
Sunday Letter : But if any number remaineth, 
then the Letter standing against that number in 
the small annexed Table is the Sunday Letter. 

For the next Century, that is, from the year 1800 
till the year 1899 inclusive, add to the current 
year only its fourth part, and then divide by 7, and pro- 
ceed as in the last Rule. 

Note, That in all Bissextile or Leap Years, the Letter 
found as above will be the Sunday Letter, from the inter- 
calated day exclusive to the end of the year. 






A 


1 


G 


2 


F 


3 


E 


4 


D 


5 


C 


6 


B 



and since (according to the accustomed habit of the Church) 
the Festival itself begins on the evening previous, the Vigil 
ends before that Evening Service (if there is more than one) 
which is observed as the first Vespers of the feast. That, in 
mediaeval times, the whole of the day before the Festival was 
observed as the Vigil may be seen by the following Rubric for 
the first Sunday in Advent : ' ' Non dicatur etiam per totum 
annum Te Deum laudamus in Vigiliis, nee in quatuor tem- 
poribus, nisi in Vigilia Epiphaniae quando in Dominica conti- 
gerit, et prseterquam in quatuor temporibus hebdomadas 
Pentecostes. " The Te Deum was used at Mattins : the use 
of it here referred to must therefore be at the Mattins of the 
Vigil. Some remarks on the observance of Vigils may be 
found in Tracts for the Times, No. 66, pp. 11, 12. 

The following Table will shew in what years festivals which 
are not moveable ones occur on Sundays : — 



Sunday 
Letter. 



Festivals. 



Annunciation, Nat. St. John B., SS. Simon and Jude. 

Epiphany, St. Matthias, St. Michael. 
( Purification, St. Peter, St. Bartholomew, St. Matthew. 
1 St. Andrew, St. Thomas, Innocents. 

Conv. St. Paul, St. Luke, All Saints, St. John Evan. 

St. Mark, St. James, St. Stephen. 

SS. Philip and James, Christmas. 

Circumcision, St. Barnabas. 



Days of Fasting] These are the forty days of Lent and 
the Ember Days. Strictly regarded, these days are to be kept 
by refraining from food during the whole day or up to a 
certain hour, as noon. 

or Abstinence] That is, "or days of Abstinence." These 



are the Rogation Days and all Fridays except a Friday on 
which Christmas Day occurs. Strictly regarded, these days 
are to be kept by abstinence from animal food : eggs, cheese, 
and butter not being included under that designation. 

The accession of the Sovereign was first observed as a 
"Solemn Day" in the reign of Queen Elizabeth ; but no 
mention of such a day was made in the Prayer Book until 
late in the last century. The above notice of the day has 
not therefore the authority of the Sealed Books, nor of the 
Act of 1752, but is printed in deference to Royal Proclama- 
tions dated June 21, 1837, and January 17, 1859. 

§ The Table to find Easter till 1899. 

This Table is an extract from the first three columns of the 
Calendar during the Paschal limits, or the period during 
which Easter Day must always fall. It was substituted in 
1752 (with the succeeding one) for "a Table to find Easter 
for ever " which had been printed in previous Prayer Books, 
but which had been framed on a mistaken supposition respect- 
ing the perpetual application of the cycle of Golden Numbers 
to fixed days of the months. A change in the application of 
the cycle will be necessary in the year 1900 (provided for by 
another Table further on), when the above will be superseded 
for all future calculations. 

The Golden Numbers and the Sunday Letters are explained 
in the notes to the General Tables for rinding them. 

These Tables are a solution of a difficulty about the deter- 
mination of Easter Day, which caused considerable trouble to 
the Church when astronomy, and consequently chronology, 
was imperfectly understood. The Kiecne Council [A. D. 325] 
endeavoured to settle this difficulty and the Quartodcciman 



I 20 



a Cable to finu faster. 



ANOTHER TABLE TO FIND EASTER TILL THE YEAR 1899 INCLUSIVE. 


SUNDAY LETTEES. 


GOLDEN 


A 


B 


C 


D 


E 


F 


G 


NUMBER. 
















I 


April 16 


17 


18 


19 


20 


14 


15 


II 


April 9 


3 


4 


5 


6 


■ 7 


8 


III 


March 26 


27 


28 


29 


23 


■ 24 


25 


IV 


April 16 


17 


11 


12 


• 13 


14 


• 15 


V 


April 2 


3 


■ 4 


5 


6 


March 31 


April 1 


VI 


April 23 


24 


■ 25 


■ 19 


20 


21 


22 


VII 


April 9 


■ 10 


11 


■ ■ 12 


13 


14 


8 


VIII 


April 2 


3 


March 28 


29 


• 30 


■ 31 


April 1 


IX 


April 16 


17 


18 


19 


20 


21 


■ 22 


X 


April 9 


10 


■ 11 


5 


6 


7 


8 


XI 


March 26 


27 


28 


29 


30 


■ 31 


25 


XII 


April 16 


17 


18 


19 


13 


■ 14 


• 15 


XIII 


April 2 


■ 3 


• 4 


5 


■ 6 


• 7 


• ■ 8 


XIV 


March 26 


27 


28 


22 


23 


24 


25 


XV 


April 16 


10 


11 


12 


13 


— 14 


15 


XVI 


April 2 


3 


4 


5 


March 30 


31 


April 1 


XVII 


April 23 


24 


■ ■ 18 


19 


20 


21 


22 


XVIII 


April 9 


■ 10 


11 


12 


13 


7 


8 


XIX 


April 2 


March 27 


28 


29 


30 


31 


April 1 


To make use of the preceding Table, find the Sunday Letter for the Year in the uppermost Line, and the Golden 


Number, or Prime, in the Column of Golden Numbers, and against the Prime, in the same Line under the Sunday 


Letter, you have the Day of the Month on which Easter falleth that year. But Note, that the Name of the Month 


is set on the Left Hand, or just with the Figure, and followeth not, as in other Tables, by Descent, but Collateral. 



controversy [see notes on Easter Day] by the following 
epistolary decrees : — 

1. That the twenty-first day of March is to be taken as the 
vernal equinox. 

2. That the full moon happening upon or next after the 
twenty-first day of March is to be taken for the full moon of 
the month Nisan. 

3. That the next Lord's Day after that full moon is to be 
observed as Easter Day. 

4. Unless the full moon happens upon a Sunday, when 
Easter Day is to be the next Sunday. 

But to observe these rules it was necessary to ascertain the 
age of the moon : and although this could be done correctly 
for a period by means of a cycle of the moon discovered by 
Meton, an Athenian philosopher, which set forth the change 
of the moon for nineteen years, and which was supposed to 
repeat itself ad infinitum, yet a more accurate knowledge of 
astronomy shewed that this rule was subject to error, and 



that Easter Day was sometimes too early and sometimes 
too late to commemorate our Lord's Resurrection with the 
accuracy which was intended by the Nicene Council. This 
erroneous system was not corrected, however, until the intro- 
duction of the "New Style" by Pope Gregory XIII. in 1582; 
and the New Style was not introduced into England until 
1752, when the Act of Parliament was passed from which the 
present Calendar is printed. 

These Tables for finding Easter, together with those which 
follow, are part of the Act of Parliament referred to [24 Geo. 
II. c. 23], and have not received the same author^' as the 
Prayer Book itself. Nor does there seem to be any practical 
necessity for binding them up with every edition of the 
Prayer Book as is the present custom, since they are of far 
too recondite a character to be of any use except to highly 
scientific students ; and for ordinary use the Table of Move- 
able Feasts is amply sufficient. 



3£otiea&lc jFeasts 



121 



A TABLE OF THE MOVEABLE FEASTS 

FOR THE REST OF THE NINETEENTH CENTURY, 

ACCORDING TO THE FOREGOING CALENDAR. 


Year 
of our 
Lord. 


The 
Golden 

Number. 


The 
Epact. 


Sun- 
day 
Let- 
ter. 

A 

G 
FE 

D 

C 

B 
AG 

F 

E 

D 
CB 

A 

G 

F 
ED 

G 

B 

A 

G 


Sundays 
after 
Epi- 
phany. 


Septua- 
gesima 
Sunday. 


The First 
Day of 
Lent. 


Easter 
Day. 


Rogation 
Sunday. 


Ascension 
Day. 


Whitsun 
Day. 


Sundays after 
Trinity. 


Advent 
Sunday. 


1882 

1883 
1884 
1885 
1886 
1887 
1888 
1889 
1890 
1891 
1892 
1893 
1894 
1895 
1896 
1897 
1898 
1899 
1900 


II 

III 

IV 

V 

VI 

VII 
VIII 

IX 

X 

XI 

XII 
XIII 
XIV 

XV 

XVI 

XVII 

XVIII 

XIX 

I 


11 

22 

3 
14 
25 

6 
17 
28 

9 
20 

1 
12 
23 

4 
15 
26 

7 
18 




Four 
Two 
Four 

Three 

Six 

Four 

Three 
Five 

Three 
Two 
Five 

Three 
Two 
Four 

Three 
Five 
Four 

Three 
Five 


Feb. 5 
Jan. 21 
Feb. 10 

1 

■ 21 

■ 6 

Jan. 29 
Feb. 17 

2 

Jan. 25 
Feb. 14 
Jan. 29 

21 

Feb. 10 

■ 2 

14 

6 

Jan. 29 
Feb. 11 


Feb. 22 

7 

- 27 

18 

Mar. 10 
Feb. 23 

■ 15 

Mar. 6 
Feb. 19 

11 

Mar. 2 
Feb. 15 

7 

■ 27 

19 

Mar. 3 
Feb. 23 

15 

28 


Apr. 9 
Mar. 25 
Apr. 13 

5 

■ 25 

10 

1 

21 

6 

Mar. 29 
Apr. 17 
. 2 

Mar. 25 
Apr. 14 

5 

18 

10 

■ ■ 2 

15 


May 14 
Apr. 29 
May 18 

10 

30 

15 

6 

• 26 

11 

3 

■ 22 

7 

Apr. 29 
May 19 

10 

■ 23 

15 

7 

20 


May 18 

3 

22 

14 

June 3 
May 19 

10 

30 

■ ■ 15 

■ 7 

26 

11 

3 

- 23 

14 

27 

19 

11 

24 


May 28 

13 

June 1 
May 24 
June 13 
May 29 

20 

June 9 
May 25 

17 

June 5 
May 21 

13 

June 2 
May 24 
June 6 
May 29 

21 

June 3 


Twenty-five 

Twenty -seven 
Twenty-four 
Twenty-five 
Twenty-two 
Twenty-four 
Twenty -six 

Twenty-three 
Twenty-five 
Twenty-six 

Twenty-three 
Twenty-six 

Twenty-seven 
Twenty-four 
Twenty-five 

Twenty-three 
Twenty-four 
Twenty-six 
Twenty-four 


Dec. 3 

. 2 

Nov. 30 

29 

28 

27 

Dec. 2 

1 

Nov. 30 

29 

27 

Dec. 3 

2 

1 

Nov. 29 

28 

27 

Dec. 3 
2 



[N.B. — This Table is only a representative and not a facsimile of the Table in the Act of Parliament. The latter extends 
from 1752 to 1804. For dates belonging to the twentieth century, see the two Tables in the Appendix to this part of the 
Calendar. ] 



THE EPACT. 

The difference between the length of the solar year and that 
of the lunar year is eleven days ; the solar year being made 
up of 365 days, and the lunar year of twelve months or moons, 
of twenty-nine and a half days each, or 354 days in all. The 
last day of the lunar year being the last day of the twelfth moon, 
and the last day of the solar year being the 31st of December, 
the difference between these constitutes the Epact. l In the 



first year of the present cycle the lunar year and the solar year 
both commenced on the 1st of January ; the Epact for the 
second year was therefore 11, for the third 22, for the fourth 
33, and so forth in a regular succession. The whole months 
are not reckoned, however, and instead of 33, the Epact is 
taken as 3, instead of 36 as 6, and so forth. 

A cycle of nineteen Epacts is thus formed which always 
runs parallel to the nineteen Golden Numbers in the follow- 
ing order :- 



Golden Numbers 


1 


2 


3 I 


4 


5 1 


6 1 


7 


8 I 


9 


10 


11 1 


12 


13 | 


14 | 


15 


16 


17 I 


18 


id 


Epacts 


1 


11 


22 | 


3 


14 


25 


6 


17 


28 


9 


20 


1 


12 


23 


4 


15 


26 


7 


18 



The Epact is used for calculating the age of the moon on 
any day in any year. To do this, [1] Add together the day 
of the month and the Epact : [2] If the month is one later on 
in the year than March, add also the number of months in- 
cluding March and the one for which the calculation is re- 
quired. The result will give the moon's age within a fraction 
of a day. Thus : — 

1865. October 10th. 

3 The Epact. 

13 

8 months from March to October, inclusive. 

Days 21 = approximate age of the moon. 



1 'EictxTKi iiftifeu. Intercalary days. 



The true age of the moon on October 10, 1865, at noon, 
being 20 days and 14 hours. 

The use of the Epacts (in connection with the Sunday letters), 
for finding out Easter Day, may be thus illustrated for the 
year 1887. Find out the moon's age for some day on which 
Easter can fall, say April 1st. 
1887. April 1 

6 Epact. 

2 March and April inclusive. 

Days 9 = age of the moon on April 1. 
The Paschal Full Moon is the 14th day of the moon's age, 
and this will be April 6th. [2] Easter Day being the Sunday 
after the Paschal Full Moon, and B being the Sunday Letter for 
1887, the first B after April 6th will shew that April 10th is 
Easter Day in that year. 



12 2 



s©ot)cat)lc jFcasts. 







A TABLE 










OF THE 










MOVEABLE FEASTS, 










ACCORDING TO THE SEVERAL DAYS 


rHAT EASTER 








CAN POSSIBLY FALL UPON. 




Easter Day. 


Sundays after 


Septuagesima 


The First Day 


Rogation 


Ascension 


Whitsun Day. 


Sundays after 


Advent 


Epiphany. 


Sunday. 


of Lent. 


Sunday. 


Day. 


Trinity. 


Sunday. 


Mar. 22 


One 


Jan. 18 


Feb. 4 


Apr. 26 


Apr. 30 


May 10 


Twenty-seven 


Nov. 29 


23 


One 


■ 19 


5 


27 


May 1 


■ 11 


Twenty-seven 


30 


24 


One 


■ 20 


6 


28 


. o 


12 


Twenty-seven 


Dec. 1 


25 


Two 


21 


7 


29 


3 


13 


Twenty-seven 


2 


26 


Two 


■ 22 


■ 8 


- 30 


■ 4 


■ 14 


Twenty- seven 


3 


27 


Two 


23 


9 


May 1 


5 


15 


Twenty-six 


Nov. 27 


■ 28 


Two 


24 


— 10 


. o 


6 


■ 16 


Twenty-six 


28 


29 


Two 


25 


11 


3 


7 


17 


Twenty-six 


29 


■ 30 


Two 


26 


12 


4 


• 8 


■ 18 


Twenty- six 


30 


31 


Two 


27 


13 


5 


9 


-r— 19 


Twenty- six 


Dec. 1 


Apr. 1 


Three 


28 


- 14 


6 


10 


■ 20 


Twenty-six 


2 


o 


Three 


■ 29 


15 


. 7 


11 


21 


Twenty-six 


3 


3 


Three 


■ 30 


16 


8 


■ 12 


. 22 


Twenty-five 


Nov. 27 


4 


Three 


31 


17 


■ 9 


13 


23 


Twenty-five 


28 


5 


Three 


Feb. 1 


- 18 


10 


14 


24 


Twenty-five 


29 


6 


Three 


2 


■ 19 


— 11 


15 


■ 25 


Twenty-five 


30 


7 


Three 


3 


20 


12 


16 


26 


Twenty-five 


Dec. 1 


8 


Four 


4 


21 


13 


17 


■ 27 


Twenty-five 


2 


9 


Four 


5 


■ 22 


14 


18 


28 


Twenty-five 


3 


10 


Four 


■ 6 


23 


15 


19 


■ ■ 29 


Twenty -four 


Nov. 27 


11 


Four 


■ 7 


24 


16 


20 


30 


Twenty-four 


■ 28 


12 


Four 


8 


25 


17 


21 


31 


Twenty-four 


29 


13 


Four 


■ 9 


26 


18 


22 


June 1 


Twenty-four 


-30 


14 


Four 


10 


27 


— 19 


■ 23 


2 


Twenty-four 


Dec. 1 


15 


Five 


11 


28 


20 


— - 24 


3 


Twenty-four 


2 


16 


Five 


12 


Mar. 1 


21 


25 


4 


Twenty-four 


3 


- 17 


Five 


13 


2 


22 


26 


5 


Twent3"--three 


Nov. 27 


18 


Five 


14 


■ 3 


23 


27 


6 


Twenty-three 


28 


19 


Five 


15 


4 


■ 24 


28 


7 


Twenty-three 


29 


20 


Five 


16 


5 


25 


29 


8 


Twenty -three 


30 


21 


Five 


17 


6 


26 


■ 30 


9 


Twenty-three 


Dec. 1 


22 


Six 


18 


— 7 


27 


31 


10 


Twenty-three 


■ 2 


23 


Six 


19 


8 


28 


June 1 


— - 11 


Twenty-three 


3 


24 


Six 


20 


9 


29 


2 


12 


Twenty-two 


Nov. 27 


25 


Six 


21 


-10 


30 


3 


13 


Twenty-two 


28 


Note, tl 


lat in a Bisse 


xtile or Leap Year, the Number of Sundays after E] 


>iphany will be the same, as if Eas 


ter Day 


had ii 


dlen One Da 


y later than it really does. And for the same reasc 


n, One Day must, in every Leap Year, be 


added 


to the Day o 


f the Month given by the Table for Septuageeima Si 


mday : And the like must be don« 


i for the 


First : 


3ay of Lent I 


commonly called Ash Wednesday), unless the Tabl 


3 gives some Day in the Month o 


f March 


for it ; 


for in that c 


ase the Day given by the Table is the right Day. 







The order in which this Table follows the others makes its 
use sufficiently evident. The two first Tables being given for 
the purpose of finding the date of the Festival by which all 
the moveable Holydays are regulated, and a third added which 
sets forth all the moveable Holydays for many years to come, 



this Table is given as a means of finding out for any year, 
past or future, the respective dates of these days, according 
to that of Easter. The Note respecting Leap Year must not 
be overlooked when this Table is used. 



a Catile to finD faster Dap. 



123 





TABLE 


TO FIND EASTER DAY 

FROM 




THE YEAR 1900 TO THE YEAR 2199 INCLUSIVE. 


Golden Number. 


Day of tlie Month. 


Sunday Letters. 




XIV 


March 22 


D 


III 


23 


E 






24 


F 




XI 


25 


G 






26 


A 




XIX 


27 


B 




VIII 


28 


C 






29 


D 




XVI 


30 


E 




V 


31 


F 






April 1 


G 


The Golden Numbers in the foregoing Calendar will 


XIII 


2 


A 


point out the Days of the Paschal Full Moons till the 


II 


3 


B 


Year of our Lord 1900; at which Time, in order that the 




4 


C 


Ecclesiastical Full Moons may fall nearly on the same 


X 


5 


D 


Days with the real Full Moons, the Golden Numbers 




6 


E 


must be removed to different Days of the Calendar, as is 


VIII 


7 


F 


done in the annexed Table, which contains so much of 


VII 


8 


G 


the Calendar then to be used as is necessary for finding 




9 


A 


the Paschal Full Moons, and the Feast of Easter, from 


XV 


10 


B 


the Year 1900 to the Year 2199 inclusive. This Table 


IV 


11 


C 


is to be made use of, in all respects, as the first Table 




12 


D • 


before inserted, for finding Easter till the Year 1899. 


XII 


13 


E 




I 


14 


F 






15 


G 




IX 


16 


A 




XVII 


17 


B 




VI 


18 


C 






19 


D 






20 


E 






21 


F 






22 


G 






23 


A 






24 


B 






25 


C 





This Table is simply for revising the first and third 
columns of that portion of the Calendar which extends over 
the Paschal limits, i.e. those days in March and April that 



Easter can possibly fall on. It will not come into use before 
the year 1900, and is then applicable for three hundred 
years. 



124 



General Catto. 



GENERAL TABLES 

FOR FINDING THE DOMINICAL OR SUNDAY LETTER, 
AND THE PLACES OF THE GOLDEN NUMBERS IN THE CALENDAR. 



TABLE I. 



1900 
2000 



2900 

3800 

4700 
4800 

5700 



6600 



7500 
7600 

8500 



2100 

3000 

3900 
4000 



4900 



5800 



6700 
6800 

7700 
etc. 



4 
D 



2200 

3100 
3200 




5900 
6000 



6900 



7800 



2300 
2400 



3300 



4200 



5100 
5200 



6100 



7000 



7900 
8000 



F 
1600 



2500 



3400 



4300 
4400 



5300 



6200 



7100 
7200 



8100 



G 



1700 



2600 

3500 
3600 

4500 



• 5400 



6300 
6400 



7300 



8200 



1800 



2700 
2800 



3700 

4600 

5500 
5600 



6500 



7400 



8300 
8400 



To find the Dominical or Sunday Letter for any given Year of 
our Lord, add to the year its fourth part, omitting fractions, and 
also the number, which in Table I. standeth at the top of the 
column, wherein the number of hundreds contained in that given 
year is found : Divide the sum by 7, and if there is no remainder, 
then A is the Sunday Letter; but if any number remaineth, then 
the Letter, which standeth under that number at the top of the 
Table, is the Sunday Letter. 



TABLE II. 



II. 



III. 



Years of our Lord. 



1600 
1700 
1800 
1900 

2000 
2100 
2200 
2300 

2400 
2500 
2600 
2700 

2800 
2900 
3000 
3100 

3200 
3300 
3400 
3500 

3600 
3700 
3800 
3900 

4000 
4100 
4200 
4300 

4400 
4500 
4600 
4700 

4800 
4900 
5000 
5100 



9 
10 
10 

10 
11 
12 
12 

12 
13 
13 
14 

14 
14 
15 
16 



II. 



III. 



Years of our Lord. 



5200 


15 


5300 


16 


5400 


17 


5500 


17 


5600 


17 


5700 


18 


5800 


18 


5900 


19 


6000 


19 


6100 


19 


6200 


20 


6300 


21 


6400 


20 


6500 


21 


6600 


22 


6700 


23 


6800 


22 


6900 


23 


7000 


24 


7100 


24 


7200 


24 


7300 


25 


7400 


25 


7500 


26 


7600 


26 


7700 


26 


7800 


27 


7900 


28 


8000 


27 


8100 


28 


8200 


29 


8300 


29 


8400 


29 


8500 





etc. 





To find the Month and Days of the Month to which 
the Golden Numbers ought to be prefixed in the Calen- 
dar, in any given Year of our Lord consisting of entire 
hundred years, and in all the intermediate years betwixt 
that and the next hundredth year following, look in the 
second column of Table II. for the given year consist- 
ing of entire hundreds, and note the number or cipher 
which stands against it in the third column ; then, in 
Table III. look for the same number in the column 
under any given Golden Number, which when you have 
found, guide your eye sideways to the left hand, and in 
the first column you will find the Month and Day to 
which that Golden Number ought to be prefixed in the 
Calendar, during that period of one hundred years. 

The letter B prefixed to certain hundredth years in 
Table II. denotes those years which are still to be ac- 
counted Bissextile or Leap Years in the New Calendar; 
whereas all the other hundredth years are to be ac- 
counted only common years. 



seven letters of the alphabet, which are repeated throughout 
the year, beginning with A on the first of January. If the 
first of January is on a Sunday, A is the Sunday Letter for 



§ The Dominical or Sunday Letters. 
The second column of the. Calendar is occupied by the first 



General Cables. 



12 

















TABLE 


III. 






































THE 


30LDEN NUMBERS. 














Paschal 


Sunday- 






































Full Moon. 


Letter. 












































1 


2 


3 


4 


5 


6 


7 


8 
25 


9 
6 


10 
17 


11 

28 


12 
9 


13 
20 


14 
1 


15 
12 


16 
23 


17 
4 


18 
15 


19 
26 


March 21 


C 


8 


19 





11 


22 


3 


14 


March 22 


D 


9 


20 


1 


12 


23 


4 


15 


26 


7 


18 


29 


10 


21 


2 


13 


24 


5 


16 


27 


March 23 


E 


10 


21 


2 


13 


24 


5 


16 


27 


8 


19 





11 


22 


3 


14 


25 


6 


17 


28 


March 24 


F 


11 


22 


3 


14 


25 


6 


17 


28 


9 


20 


1 


12 


23 


4 


15 


26 


7 


18 


29 


March 25 


G 


12 


23 
24 


4 
5 


15 
16 


26 

27 


7 
8 


18 
19 


29 



10 
11 


21 
22 


2 
3 


13 
14 


24 

25 


5 
6 


16 
17 


27 
28 


8 
9 


19 
20 



1 


March 26 


A 


13 


March 27 


B 


14 


25 


6 


17 


28 


9 


20 


1 


12 


23 


4 


15 


26 


7 


18 


29 


10 


21 


2 


March 28 


G 


15 


26 


7 


18 


29 


10 


21 


2 


13 


24 


5 


16 


27 


8 


19 





11 


22 


3 


March 29 


D 


16 


27 


8 


19 





11 


22 


3 


14 


25 


6 


17 


28 


9 


20 


1 


12 


23 


4 


March 30 


E 


17 


28 
29 


9 
10 


20 
21 


1 
2 


12 
13 


23 
24 


4 

5 


15 
16 


26 

27 


7 
8 


18 
19 


29 




10 
11 


21 
22 


2 
3 


13 
14 


24 
25 


5 
6 


March 31 


F 


18 


April 1 


G 


19 





11 


22 


3 


14 


25 


6 


17 


28 


9 


20 


1 


12 


23 


4 


15 


26 


7 


April 2 


A 


20 


1 


12 


23 


4 


15 


26 


7 


18 


29 


10 


21 


2 


13 


24 


5 


16 


27 


8 


April 3 


B 


21 


2 


13 


24 


5 


16 


27 


8 


19 





11 


22 


3 


14 


25 


6 


17 


28 


9 


April 4 


C 


22 


3 

4 


14 
15 


25 
26 


6 

7 


17 
18 


28 
29 


9 
10 


20 
21 


1 
2 


12 
13 


23 
24 


4 
5 


15 
16 


26 

27 


7 
8 


18 
19 


29 



10 

1 
11 


April 5 


D 


23 


April 6 


E 


24 


5 


16 


27 


8 


19 





11 


22 


3 


14 


25 


6 


17 


28 


9 


20 


1 


12 


April 7 


F 


25 


6 


17 


28 


9 


20 


1 


12 


23 


4 


15 


26 


7 


18 


29 


10 


21 


2 


13 


April 8 


G 


26 


7 


18 


29 


10 


21 


2 


13 


24 


5 


16 


27 


8 


19 





11 


22 


3 


14 


April 9 
April 10 


A 


27 


8 


19 





11 


22 


3 


14 
15 


25 
26 


6 

7 


17 
18 


28 
29 


9 
10 


20 
21 


1 
2 


12 

13 


23 
24 


4 
5 


15 

16 


B 


28 


9 


£0 


1 


12 


23 


4 


April 11 


C 


29 


10 


21 


2 


13 


24 


5 


16 


27 


8 


19 





11 


22 


3 


14 


25 


6 


17 


April 12 


D 





11 


22 


3 


14 


25 


6 


17 


28 


9 


20 


1 


12 


23 


4 


15 


26 


7 


IS 


April 13 


E 


1 


12 


23 


4 


15 


26 


7 


18 


29 


10 


21 


2 


13 


24 


5 


16 


27 


8 


19 


April 14 


F 


2 


13 


24 
25 


5 
6 


16 
17 


27 
28 


8 
9 


19 
20 



1 


11 
12 


22 
23 


3 
4 


14 
15 


25 
26 


6 

7 


17 
18 


28 
29 


9 

10 


20 

21 


April 15 


G 


3 


14 


April 16 


A 


4 


15 


26 


7 


18 


29 


10 


21 


2 


13 


24 


5 


16 


27 


8 


19 





11 


22 


April 17 


B 


5 


16 


27 


8 


19 





11 


22 


3 


14 


25 


6 


17 


28 


9 


20 


1 


12 


23 


April 17 


B 
























7 


18 


29 


10 


21 


2 


13 


24 


April 18 


C 

4 


6 


17 


28 


9 


20 


1 


12 
13 


23 
24 


4 
5 


15 
16 


26 

27 


8 


19 





11 


22 


3 


14 


25 


April 18 


c 


7 


18 


29 


10 


21 


2 



that year ; if on a Saturday, B is the Sunday Letter, and so 
on in a retrograde order ; the letter which indicates the first 
Sunday in the year indicating it throughout, except in Leap 
Year. In Leap Year the letter which indicates the first 
Sunday of the year indicates it up to the end of February 
only ; and from March onward to the end of the year the 
next letter backward is taken, so that if B is the Sunday 
Letter for January and February in Leap Year, A is that for 
the succeeding months ; and G for the year following. The 
days of the year recur on the same days of the week through- 
out only after the lapse of twenty-eight years. The cycle of 
Sunday Letters extends therefore over this period, as may be 
seen in "the Table of Moveable Feasts for the remainder of the 
nineteenth century." It is sometimes, but erroneously, called 
the "Solar Cycle," the name having doubtless arisen from 
"Dies Solis,"as the cycle has no relation to the course of the Sun. 

§ The Golden Numbers. 

This title was given to the Lunar Cycle invented by Meton 
the Athenian [B.C. 432], which was called after him the Me- 
tonic Cycle, and was anciently written in letters of gold, and 
hence received its name. It extends over nineteen years, 
which are numbered respectively from 1 to 19. These were 
formerly marked throughout the year in the first column of 
the Calendar ; but since 1752 they have been inserted only 
beside those days which are included within the Paschal Full 



Moon limits, i.e. between March 21st and April 25th. At the 
end of the cycle the phases of the moon begin to recur upon 
the same days of the month, in the same succession, with a 
difference of one hour and a half. This difference so far dis- 
turbs the application of the cycle of Golden Numbers that it 
will have to be readjusted in the year 1900, and one of the 
foregoing Tables is already provided for the purpose of making 
the necessary alteration. 

The Golden Numbers in the Calendar indicate the day on 
which the Ecclesiastical Paschal Full Moon occurs ; the Sun- 
day Letter next after indicating (as has been already shewn) 
the Festival of Easter itself. 

The three "General Tables" are only of use to those who 
have to make historical calculations, and all might well be left 
to the Act of Parliament, and to works on Chronology, but 
they have been printed here in deference to the custom which 
has placed them in all our Prayer Books for some time past. 



APPENDIX. 

The two following Tables are among the alterations of the 
Prayer Book suggested by the Convocation of Canterbury in 
1879. It was proposed that they should be substituted for the 
" Tables to find Easter," and they are inserted here as a very 
useful apparatus for ascertaining the dates of Festivals for a 
long series of years. 



I 26 



appenuir. 



Tables shewing the days upon which the Moveable Feasts have been observed or are to be observed from the Year 1500 to the Year 2000. 

TABLE I. 



1500* 


29 


1542 


19 


1584* 


29 


1626 


19 


1668* 


1 


1710 


19 


1752* 


8 


1794 


30 


1836* 


13 


1877 


11 


1918 


10 


1959 


8 


1501 


21 


1543 


4 


1585 


21 


1627 


4 


1669 


21 


1711 


11 


1753 


32 


1795 


15 


1837 


5 


1878 


31 


1919 


30 


1900* 


27 


1502 


6 


1544" 


23 


1586 


13 


1628* 


23 


1670 


13 


1712* 


30 


1754 


24 


1796* 


6 


1838 


25 


1S79 


23 


1920* 


14 


1961 


12 


1503 


26 


1515 


15 


1587 


■21} 


1629 


15 


1671 


33 


1713 


15 


1755 


9 


1797 


26 


1839 


10 


1880* 


7 


1921 


6 


1962 


32 


1504* 


17 


1546 


35 


15S8* 


17 


1630 


7 


1672* 


17 


1714 


7 


1756* 


28 


1798 


18 


1840* 


29 


1881 


27 


1922 


26 


1963 


24 


1505 


2 


1547 


20 


1589 


9 


1631 


20 


1673 


9 


1715 


27 


1757 


20 


1799 


3 


1841 


21 


1882 


19 


1923 


11 


1964* 


8 


1506 


22 


1548* 


11 


1590 


29 


1632* 


11 


1674 


29 


1716* 


11 


1758 


5 


1800* 


23 


1842 


6 


1883 


4 


1924* 


30 


1965 


28 


1507 


14 


1549 


31 


1591 


14 


1033 


31 


1675 


14 


1717 


31 


1759 


25 


1801 


15 


1843 


26 


1884* 


23 


1925 


22 


1966 


20 


1508* 


33 


1550 


16 


1592* 


5 


1034 


16 


1676* 


5 


1718 


23 


1760* 


16 


1802 


28 


1844* 


17 


1885 


15 


1926 


14 


1967 


5 


1509 


18 


1551 


8 


1593 


25 


1635 


8 


1677 


25 


1719 


8 


1761 


1 


1803 


20 


1S45 


2 


1886 


35 


1927 


27 


1968* 


24 


1510 


10 


1552* 


27 


1594 


10 


1636* 


27 


1678 


10 


1720* 


27 


1762 


21 


1804* 


11 


1846 


22 


1887 


20 


1928* 


18 


1969 


lii 


1511 


30 


1553 


12 


1595 


30 


1637 


19 


1679 


30 


1721 


19 


1763 


13 


1805 


24 


1847 


14 


1888* 


11 


1929 


10 


1970 


8 


1512* 


21 


1554 


4 


1596* 


21 


1638 


4 


1680* 


21 


1722 


4 


1764* 


32 


1806 


16 


1848* 


33 


1889 


31 


1930 


30 


1971 


21 


1513 


6 


1555 


24 


1597 


6 


1639 


24 


1681 


13 


1723 


24 


1765 


17 


1807 


8 


1849 


18 


1890 


16 


1931 


15 


1972* 


12 


1514 


26 


1556* 


15 


159S 


26 


1640* 


15 


1682 


26 


1724* 


15 


1760 


9 


1808* 


27 


1850 


10 


1891 


8 


1932* 


6 


1973 


32 


1515 


18 


1557 


28 


1599 


18 


1641 


35 


16S3 


18 


1725 


7 


1767 


29 


1809 


12 


1851 


30 


1892* 


27 


1933 


26 


1974 


24 


1516* 


2 


1558 


20 


1600* 


2 


1642 


20 


16S4* 


9 


1726 


20 


1768* 


13 


1810 


32 


1852* 


21 


1893 


12 


1934 


11 


1975 


9 


1517 


22 


1559 


5 


1601 


22 


1643 


12 


1685 


29 


1727 


12 


1769 


5 


1811 


24 


1853 


6 


1894 


4 


1935 


31 


1976* 


28 


1518 


14 


1560* 


24 


1602 


14 


1644* 


31 


1686 


14 


1728" 


31 


1770 


25 


1812* 


8 


1854 


26 


1895 


24 


1936* 


22 


1977 


20 


1519 


31 


1561 


16 


1603 


34 


1645 


16 


1687 


6 


1729 


16 


1771 


10 


1813 


28 


1855 


18 


1896* 


15 


1937 


7 


1978 


5 


1520* 


IS 


1562 


8 


1604* 


18 


1646 


8 


1688* 


25 


1730 


8 


1772* 


29 


1814 


20 


1856* 


2 


1897 


28 


1938 


27 


1979 


25 


1521 


10 


1563 


21 


1605 


10 


1647 


28 


1689 


10 


1731 


28 


1773 


21 


1815 


5 


1857 


22 


1898 


20 


1939 


19 


1980* 


16 


1522 


30 


1564* 


12 


1606 


30 


1648* 


12 


1690 


30 


1732* 


19 


1774 


13 


1816* 


24 


1858 


14 


1S99 


12 


1940* 


3 


1981 


29 


1523 


15 


1565 


32 


1607 


15 


1649 


4 


1691 


22 


1733 


4 


1775 


26 


1817 


16 


1859 


34 


1900* 


25 


1941 


23 


1982 


21 


1524* 


6 


1566 


24 


1608* 


6 


1650 


24 


1692* 


6 


1734 


24 


1776* 


17 


1818 


1 


1860* 


18 


1901 


17 


1942 


15 


1983 


13 


1525 


26 


1567 


9 


1609 


26 


1651 


9 


1693 


26 


1735 


16 


1777 


9 


1819 


21 


1861 


10 


1902 


9 


1943 


35 


1984* 


32 


1526 


11 


156S* 


2S 


1610 


18 


1652* 


28 


1694 


18 


1736* 


35 


1778 


29 


1820* 


12 


1862 


30 


1903 


22 


1944* 


19 


1985 


17 


1527 


31 


1509 


20 


1611 


3 


1653 


20 


1695 


3 


1737 


20 


1779 


14 


1S21 


32 


1863 


15 


1904* 


13 


1945 


11 


1986 


9 


1528* 


22 


1570 


5 


1612* 


22 


1654 


5 


1696* 


22 


1738 


12 


17S0* 


5 


1822 


17 


1864* 


6 


1905 


33 


1946 


31 


1987 


29 


1529 


7 


1571 


25 


1613 


14 


1055 


25 


1697 


14 


1739 


32 


1781 


25 


1823 


9 


1865 


26 


1906 


25 


1947 


16 


1988* 


13 


1530 


27 


1572* 


16 


1614 


34 


1656* 


16 


1698 


34 


1740* 


16 


1782 


10 


1824* 


28 


1866 


11 


1907 


10 


1948* 


7 


1989 


5 


1531 


19 


1573 


1 


1615 


19 


1657 


8 


1699 


19 


1741 


8 


1783 


30 


1825 


13 


1867 


31 


1908* 


29 


1949 


27 


1990 


25 


1532* 


10 


1574 


21 


1616* 


10 


1658 


21 


1700* 


10 


1742 


28 


1784* 


21 


1826 


5 


1868* 


22 


1909 


21 


1950 


19 


1991 


10 


1533 


23 


1575 


13 


1617 


30 


1659 


13 


1701 


30 


1743 


13 


17S5 


6 


1827 


25 


1869 


7 


1910 


6 


1951 


4 


1992* 


29 


1534 


15 


1576* 


32 


1618 


15 


1660* 


32 


1702 


15 


1744* 


4 


17S6 


26 


1828* 


16 


1870 


27 


1911 


26 


1952* 


23 


1993 


21 


1535 


7 


1577 


17 


1619 


7 


1661 


24 


1703 


7 


1745 


24 


1787 


18 


1829 


29 


1871 


19 


1912* 


17 


1953 


15 


1994 


13 


1536* 


26 


1578 


9 


1620* 


26 


1662 


9 


1704* 


26 


1746 


9 


1788* 


2 


1830 


21 


1872* 


10 


1913 


2 


1954 


28 


1995 


26 


1537 


11 


1579 


29 


1621 


11 


1663 


29 


1705 


18 


1747 


29 


1789 


22 


1831 


13 


1873 


23 


1914 


22 


1955 


20 


1996* 


17 


1538 


31 


1580* 


13 


1622 


31 


1664* 


20 


1706 


3 


174S* 


20 


1790 


14 


1832* 


32 


1874 


15 


1915 


14 


1956* 


11 


1997 


9 


1539 


16 


1581 


5 


1623 


23 


1665 


5 


1707 


23 


1749 


5 


1791 


34 


1833 


17 


1875 


7 


1M6* 


33 


1957 


31 


1998 


22 


1510* 


7 


15S2 


25 


1624* 


7 


1666 


25 


1708* 


14 


1750 


25 


1792* 


18 


1834 


9 


1S76* 


26 


1917 


18 


1958 


16 


1999 


14 


1541 


27 


1583 


10 


1625 


27 


1667 


17 


1709 


34 


1751 


17 


1793 


10 


1835 


29 



















TABLE II. 



1 

2 

3 

4 

5 



7 

8 

9 

10 

11 

12 

13 

14 

15 

16 

17 

18 

19 

20 

21 

22 

23 

24 

25 

26 

27 

28 

29 

30 

31 

32 

33 

34 





Common Years. 




Sunday 
Letter. 


Sundays 

after 

Epiphany. 


Septua- 
gesima 
Sunday. 


First Day 
of Lent. 


D 


One 


Jan. 18 


Feb. 4 


E 


One 


19 


■ 5 


F 


One 


20 


- — 6 


G 


Two 


21 


7 


A 


Two 


22 


8 


B 


Two 


23 


9 


C 


Two 


24 


10 


D 


Two 


■ 25 


11 


E 


Two 


26 


12 


F 


Two 


27 


13 


G 


Three 


2S 


14 


A 


Three 


29 


15 


B 


Three 


30 


16 


C 


Three 


31 


17 


D 


Three 


Feb. 1 


■ 18 


E 


Three 


2 


19 


F 


Three 


3 


20 


G 


Four 


4 


21 


A 


Four 


5 


22 


B 


Four 


6 


23 


C 


Four 


7 


24 


D 


Four 


8 


■ 25 


E 


Four 


■ 9 


26 


F 


Four 


10 


■ 27 


G 


Five 


11 


28 


A 


Five 


12 


Mai-. 1 


B 


Five 


13 


. 2 


C 


Five 


14 


3 


D 


Five 


15 


4 


E 


Five 


16 


5 


F 


Five 


17 


. 6 


G 


Six 


18 


7 


A 


Six 


19 


8 


B 


Six 


20 


9 


G 


Six 


21 


10 



Leap Year." 



Sunday 
Letters. 



E D ( 

F E ■ 

G F' 

A G • 

B A' 

C B< 

D C 

E D ■ 

F E' 



E I) 

F E^ 

G F 

A G ; 

B A 

C B 



E D 

F E 



Sundays 


Septua- 


after 


gesxma 


Epiphany. 


Sunday. 


One* 


Jan. 19* 


One* 


20* 


Two* 


21* 


Two* 


22* 


Two* 


23* 


Two* 


24* 


Two* 


25* 


Two* 


26* 


Two* 


27* 


Three* 


2S* 


Three* 


29* 


Three* 


30* 


Three* 


31* 


Three* 


Feb. 1- 


Three* 


2* 


Three* 


3 


Four* 


4* 


Four* 


5* 


Four* 


6* 


Four* 


7* 


Four* 


S* 


Four* 


9* 


Four* 


10* 


Five* 


— 11* 


Five* 


12* 


Five* 


13* 


Five* 


14* 


Five* 


15* 


Five* 


16* 


Five* 


17* 


Six* 


18* 


Six* 


19* 


Six* 


20* 


Six* 


21* 


Six* 


— — 22* 



First Day 
of Lent. 



Feb. 5* 
0* 



Easter 
Day. 



Mar. 



10 



Apr. 



Mar. 22 

23 

24 

25 

26 

27 

■ 2S 

29 

— 30 

31 
1 
2 
3 
4 



Rogation 
Sunday. 


Ascension 
Day. 


Apr. 26 

27 

28 


Apr. 30 
May 1 
2 


29 


- 3 


30 


■ ■ 4 


May 1 
9 


5 

6 


■ 3 

5 


8 

9 

■ 10 


7 


11 


8 


12 


. 9 


13 


10 


14 


11 


15 


12 


16 


13 


17 


14 


IS 


15 


19 


16 


■ 20 


17 


21 


18 


22 


19 


23 


20 


24 


21 


25 


22 


26 


■ 23 


27 


24 


28 


25 


29 


26 


30 


27 


31 


2S 


June 1 


29 


2 


30 


3 



"Whit- 
sunday. 



Sundays 


Advent 


Trinity. 


Sunday. 


27 


Nov. 29 


27 


30 


27 


Dec. 1 


27 


2 


27 


3 


26 


Nov. 27 


26 


28 


26 


29 


26 


30 


26 


Dec. 1 


26 


2 


26 


3 


25 


Nov. 27 


25 


28 


25 


29 


25 


30 


25 


Dec. 1 


25 


2 


25 


. 3 


24 


Nov. 27 


24 


28 


24 


29 


24 


30 


24 


Dec. 1 


24 


2 


24 


3 


23 


Nov. 27 


23 


28 


23 


29 


23 


30 


23 


Dec. 1 


23 


2 


23 


3 


22 


Nov. 27 


22 


28 



To find the days upon which the moveable Holydays have been observed or are to be observed in any year, look for the year in the First Table and 
observe the number set beside it. Then look for the same number in the first column of the Second Table, against which you will find a letter 
called the Sunday Letter, the number of Sundays after Epiphany and after Trinity, and the days of the Calendar upon which the first day of 
Lent and the principal moveable Festivals fall. All the days in the Calendar to which the Sunday Letter is affixed will be Sundays. 

But note, that if the number of the year in the First Table hath a * set against it, that year is Bissextile or Leap Year, in which case the month of 
February hath 29 days, and the Sunday Letters, the number of Sundays after Epiphany, the day upon which Septuagesima Sunday is observed, 
and the day upon which the first day of Lent falleth, are all to be looked for in the Leap Year columns, which are likewise marked with a star *. 
In Leap Year there are always two Sunday Letters, whereof the former is used in January and February, and the latter for the rest of the year. 

Note also that in the year 1752, in which the Calendar was reformed and the New Style began, the day following Wednesday, September 2, was called 
Thursday, September 14, and therefore after September 2 the Sunday Letter was A Instead of D, and there were only 25 Sundays after Trinity, 
and Advent Sunday was December 3. 

Note also that until 1752 the year was reckoned in the Church of England as beginning March 25, all days before March 25 being considered as part 
of the year preceding. 



AN 



INTRODUCTION TO THE CALENDAR. 



The Ecclesiastical Calendar comprises two things : first, a 
table of the order of days in the year ; and, secondly, a cata- 
logue of the saints commemorated in the Church. To this, in 
the Book of Common Prayer, there is also annexed a table of 
the daily lessons throughout the year. 

Calendars are known to have been in use at a very early 
date in the Church. One of the Church of Rome was printed 
by Bouchigji in his Commentary on the Paschal Cycle [Ant- 
werp, 1634], which was formed about the middle of the fourth 
century, or perhaps as early as a. d. 336 ; and another is given 
by Mabillon in his Analecta, which was drawn up for the 
Church of Carthage a.d. 483, and which is preserved in 
the Abbey of St. Germaine de Pres, at Paris. Many 
others of early times are extant, and a number are printed 
by Martene in the sixth volume of his Collection of Ancient 
Writers. 

The origin of Christian Calendars is clearly coeval with the 
commemoration of martyrs, which began at least as early as 
the martyrdom of Polycarp, a.d. 168. [Euseb. Eecl. Hist. iv. 
15.] The names of these, and their acts, were carefully 
recorded by the Church in Martyrologies ; and Diptychs — 
tablets of wood or ivory — were inscribed with their names, to 
be read at the time when the memorial of the departed was 
made at the celebration of the Holy Eucharist. From one or 
both of these, lists of names would naturally be transcribed 
for use at other times, and as a memorial in the hands of 
private Christians, the names being placed against the day on 
which the martyrs suffered, or that (generally the same) on 
which they were annually commemorated. To these two 
columns of the days of the year and the names of the martyrs 
were afterwards added two others of Golden Numbers and 
Sunday Letters, the use of which has been explained in the 
notes to the Tables. 

Several very ancient English Calendars exist in our public 
libraries ; but the earliest known is one printed by Martene 
[Vet. Scrip, vi. 635], under the title "Calendarium Floria- 
cense," and attributed by him (with apparently good reason) 
to the Venerable Bede, with whose works it was found in a 
very old MS. at Fleury. Bede died at Jarrow, a.d. 735, so 
that this Calendar must date from the earlier half of the eighth 
century. There is a general agreement between this Calendar 
and the Martyrology of Bede which seems to shew that it is 
rightly attributed to him, and we may therefore venture to 
take it as the earliest extant Calendar of the Church of 
England, dating it from the latest year of Bede's life. It is 
printed month by month in the first column of the Compara- 
tive View of the Calendar in the following pages. 

In the course of ages the number of names recorded in the 
Martyrologies of the Church increased to a great multitude, 
as may be seen in the vast folio Acta Sanctorum, printed 
for every day of the year by the BolL-uulists, which was 
commenced more than two centuries ago, and is not yet 
nearly complete, though it extends to sixty large volumes. 
The Calendars of the Church also began to be crowded, 
although there was always a local character about them which 
did not belong to the Martyrologies. In the twelfth century 
the original method of recording the names of saints (which 
was by the Bishop of each Diocese in some cases, and in 
others by a Diocesan Council) was superseded by a formal 
rite of Canonization, which was performed only by the Popes ; 
and from this time the names inserted in the Calendar ceased 
to be those of Martyrs or Confessors only. 

The Calendar of the Church of England was always local in 
its character, and one of the eleventh or twelfth century, 
which is preserved in the Durham Chapter Library, seems to 
differ but little from another of the fifteenth century, which 
is contained in an ancient Missal of that Church, or from that 
which has been reprinted from a Missal of 1514, belonging 
to Bishop Cosin's Library, in the following pages. Com- 
paratively few names were added to the English Calendars 
during the mediaeval period, though many were added to the 
Roman. 

Some changes were made in the Calendar by the "Abro- 
gation of certain Holydays " in the reign of Henry VIII., 
great inconvenience being found to arise from the number of 
days which were observed with a cessation from labour ; and 



the two days dedicated to St. Thomas of Canterbury being 
especially obnoxious to the King were altogether expunged, 
though by very questionable authority. 

When the English Prayer Book was set forth in 1549, it 
was thought expedient to insert only the chief of the names 
which had been contained in the Calendar of the Salisbury 
Use. Two of these were taken away (though the erasure of 
St. Barnabas was probably a printer's error), and four others 
added in 1552. In the following year, 1553, the old Salis- 
bury Calendar was reprinted (with three or four omissions) in 
the Primer of Edward VI., and in the "Private Prayers " of 
Queen Elizabeth's reign, printed in 1584 ; but not in any Book 
of Common Prayer. In 1559 the Calendar of 1552 was 
reprinted with one omission. These successive changes (as 
far as is necessary to illustrate the transition from the ancient 
to the modern Calendar) are represented in the following 
Table :— 



Circumcision. \ 

Epiphany. 

Conversion of St. Paul. 

Purification of the Blessed Virgin Mary. 

St. Matthias. 

Annunciation of the Blessed Virgin Mary. 

St. Mark. 

— Philip and St. James. 

— John Baptist. 

— Peter. 

— James. 

— Bartholomew. / 

— Matthew. 

— Michael. 

— Luke. 

— Simon and St. Jude. 
All Saints. 
St. Andrew. 

— Thomas. 
Christmas. 
St. Stephen. 

— John Evangelist. 

Innocents. / 

St. Mary Magdalen. In Calendar of 1549 only. 

— Clement. 1552 only. 

— Barnabas. 1549 and 1559. 

— George. ) 

— Laurence. 1552 and 1559. 

Lammas. \ 



In Calendars 

of 

1549, 1552, 1 1559. 



1 In 1552 an Act of Parliament was passed "for the keeping Holydays and 
Fasting-days " [5 and 6 Edw. VI. c. 3J. The preamble runs : " Forasmuch as 
at all times men be not so mindful to laud and praise God, so ready to resort 
and hear God's Holy Word, and to come to the Holy Communion and other 
laudable rites which are to be observed in every congregation as their 
bounden duty dotli require, therefore, to call men to remembrance of their 
duty, and to help their infirmity, it hath been wholesomely provided that 
there should be some certain times and days appointed, wherein Christians 
should cease from all other kind of labours, and should apply themselves 
only and wholly unto the aforesaid holy works properly pertaining unto true 
religion ; . . . therefore as these works are most commonly, and also may 
well be called God's service, so the times appointed specially for the same 
are called Holydays." 

The first clause then enacts "that all the days hereafter mentioned shall 
be kept and commanded to be kept Holydays, and none other ; tha t is to 
say, all Sundays in the year, the days of the feast of the Circumcision of 
our Lord Jesus Christ, of the Epiphany, of the Purification of the Blessed 
Virgin, of Saint Matthic the Apostle, of Saint Mark the Evangelist, of Saint 
Philip and Jacob the Apostles, of the Ascension of our Lord Jesus Christ, 
of the Nativity of Saint John the Baptist" [with all other Holydays as in 
the bracketed list above, until Innocents], " Monday and Tuesday in 
Easter Week, and Monday and Tuesday in Wliitsun Week, and that none 
other day shall be kept and commanded to be kept Holyday, or to abstain 
from lawful bodily labour. 

" II. And it is also enacted by the authority aforesaid that every even or 
day next going before any of the aforesaid days of the feasts of the 
Nativity of our Lord, of Easter, of the Ascension of our Lord, Pentecost, 
and the Purification and the Annunciation of the aforesaid Blessed Virgin, 
of All Saints, and of all the said feasts of the Apostles (other than of Saint 
John the Evangelist, and Philip and Jacob) shall be fasted, and com- 
manded to be kept and observed, and that none other even or day shall be 
commanded to be fasted." 

The fifth clause provides for the observance of Saturday as a fasted even 
when the feast falls on a Monday ; ami the seventh for (he observance of 
the usnal solemnities on St. George's Feast. 



128 



an 3|ntroouction to tfje Calendar. 



It seems now to have been felt by persons in authority 
that greater reverence ought to be shewn for the names of 
those who had glorified God in a special manner by their 
deaths or their lives, and in the Latin Prayer Book of 1560 
nearly every day of the year was marked by the name of 
a saint, the list being compiled from the old Salisbury 
Calendar and the Roman. This appears to have led to the 
appointment of a Commission, consisting of the Arch- 
bishop of Canterbury, the Bishop of London, Dr. Bill, 
and Walter Haddon, the compiler of the Latin Calendar 
just referred to. This Commission met in 1561, and, with a 
few changes in the Tables and Rules, made also a revision of 
the list of Saints. 

In making this revision the compilers evidently took the 
same course which had been taken with respect to the Prayer 
Book itself, going back to the Sarum Missal and selecting from 
the old Calendar such names of Festivals as they thought 
proper to be inserted in the new one. 

As regards the days dedicated to our Lord, the Blessed 
Virgin Mary, and the Holy Apostles, little change was made. 
The only Festival of our Lord which they omitted was "The 
Feast of the Holy Saviour " [May 24th], a day which does 
not always occur in Sarum Calendars. Among the Festivals 



of the Blessed Virgin only that of the Assumption [August 
15th] was left out. Of the days on which the Apostles 
and other Saints of the New Testament were com- 
memorated before the Reformation there were omitted, 
St. Paul [June 29th], the Commemoration of St. Paul 
[June 30th], St. Peter's Chair [February 22nd], the Inven- 
tion of St. Stephen [August 3rd], and St. Michael of the 
Mount [October 16th]. 

The Minor Holydays were, however, greatly diminished in 
number, for out of one hundred and fifty-one which occur 
in the Sarum Calendars of Henry VIII. 's reign only forty- 
eight were restored by the revisers of 1561. On what prin- 
ciple they went can only be judged by the result, which the 
following Table of our existing Calendar (which contains fifty- 
one Minor Holydays), will shew. It seems a singular omis- 
sion that the names of two of our greatest national saints, 
St. Aidan and St. Cuthbert, should have been overlooked 
both in 1561 and in 1661. The omission of St. Patrick is 
almost as extraordinary ; and it might have been expected 
that St. Thomas of Canterbury's name would have been 
restored when the bitterness of the Tudor times had passed 
away. The latter two names were always inserted in ordi- 
nary Almanacs which were not bound up with the Prayer 



§ Saints commemorated by the Church of England. 



The Holy Apostles, etc. 



The Blessed Virgin Mary. 

St. Michael and All Angels. 

All Saints. 

St. John the Baptist. 

St. Peter. 

St. James the Great. 

St. John the Evangelist. 

St. Andrew. 

St. Philip. 

St. Thomas. 

St. Bartholomew. 

St. Matthew. 

St. James the Less. 

St. Simon Zelotes. 

St. Jude. 

St. Matthias. 

St. Paul. 

St. Barnabas. 

St. Mark. 

St. Luke. 

St. Stephen. 

The Holy Innocents. 

St. Mary Magdalen. 

St. Anne. 



Martyrs in the Age of Persecutions. 



St. Nicomede 

St. Dionysius the ) 
Areopagite { 

St. Clement 

St. Perpetua 

St. Cecilia 

St. Fabian 

St. Agatha 

St. Lawrence 

St. Cyprian 

St. Valentine 

St. Prisca 

St. Margaret 

St. Lucian 

St. Faith 

St. Agnes 

St. Vincent 

St. Lucy 

St. Catharine 

St. Crispin 

St. Blasius 



90 

96 

100 
203 
230 
250 
251 
258 
258 
270 
275 
278 
290 
290 
304 
304 
305 
307 
308 
316 



Martyrs and other Saints specially 
connected with England. 



St. George, M.... 

St. Alban, M. ... 

St. Nicolas 

St. Benedict 

St. David 

St. Machutus .... 

St. Gregory 

St. Augustine of 
Canterbury 

St. Etheldreda 

St. Chad 

St. Giles 

Venerable Bede 

St. Boniface 

St. Swithin 

St. Edmund, K. & M... 
St. Edward, K. & M.... 

St. Dunstan 

St. Alphege, M 

St. Edward, K. & Conf. 

St. Hugh 

St. Richard 



290 
303 
326 
543 

544 
560 
604 

604 

670 

673 

725 

735 

755 

862 

870 

978 

988 

1012 

1163 

1200 

1253 



French and other Saints not included 
among the preceding. 



St. Silvester 

St. Enurchus 

St. Hilary of Poictiers 
Confessor 

St. Ambrose 

St. Martin 

St. Jerome 

St. Augustine 

St. Britius 

St. Remigius 

St. Leonard, Confessor 
St. Lambert 



A.D. 



335 
340 

368 

397 
397 
420 
430 
444 
535 
559 
709 



Book, and are also found in some Calendars of Queen Eliza- 
beth's time. 

At the revision of 1661 the only change made was the inser- 
tion of the names of St. Alban, the Venerable Bede, and St. 
Enurchus. These three names, together with the particular 
designations by which most of the Saints in the Calendar 
are now distinguished, are to be found in the Calendar pre- 
fixed to Bishop Cosin's Devotions : and as the first published 
edition of that work was printed in 1627, we may conclude 
that they were taken thence into the Book of Common Prayer 
at the Revision of 1661, as some of the Tables and Rules 
were. 

In Calendars of the Church of England not printed in the 
Prayer Book, but published by the Stationers' Company 



under the authority of the Archbishop of Canterbury, 1 the 
following names are also to be found : St. Patrick, St. 
Thomas of Canterbury, and All Souls. King Charles the 
First was likewise included among the Martyrs in all English 
Calendars until the special Form of Prayer for the 30th of 
January was given up in 1859. 

It will be seen that the whole number of individual Saints 
commemorated is seventy-three. Of these, twenty-one are 
especially connected with our Blessed Lord ; twenty are 
Martyrs in the age of persecutions ; twenty-one are specially 
connected with our own Church ; and eleven are either great 

1 This authority continued to be given as late as 1832. 



an 3lntronuction to t&e Calendar. 



129 



and learned defenders of the Faith, like St. Hilary and St. 
Augustine, or Saints of France, whose names were probably 
retained as a memorial of the ancient close connection between 
the Churches of France and England. 

The Calendar itself was not in any way altered by the Act 
of Parliament of 1752 for the alteration of the style, the 
present tables of the months being a fairly exact reprint of 
those in the Sealed Books. They are here given from the 
Act, but are inserted after the Tables and Rules as in the 
Sealed Books. This order was evidently adopted with the 
object of making a definite Festival and Ferial division of this 
part of the Prayer Book, instead of confusing the two divisions 
together as in the Act ; and while the improved text of the 
latter has been adopted, it has been thought better to take 
the more convenient and more ecclesiastical arrangement (in 
this respect) of the former. 



In the " Comparative View " of each of the months, all the 
names in the Calendar of Bede, the Salisbury Use of 1514, 
and the Modern Roman, are represented ; but a selection only 
has been made from the Oriental Calendar, as the great 
majority of Eastern Saints are unknown to English readers, 
and their names would convey no information whatever. 
Those selected are chosen for the object of illustrating the 



points of similarity between the Calendars of East and West ; 
and they are taken from the Byzantine Calendar printed in 
Neale's Introduction to the History of the Holy Eastern 
Church, vol. ii. p. 768. Some remarkable coincidences may 
be observed between it and the Calendar of Bede, which help 
to confirm the theory of a direct connection between England 
and the Oriental Church. 



In the Notes on the ' ' Minor Holydays " great care has been 
taken to make them as complete as possible without occupy- 
ing too much space, and the reader's attention has been drawn 
to history rather than legend, except where the latter is neces- 
sary in order to understand the special popularity or icono- 
graphy of any saint. The authority for dedications of churches 
has been The Calendar 0/ the Anglican Church Illustrated, J. 
H. Parker, 1851, and nothing more than some approximation 
to the true numbers has been attempted. Those given will 
afford some idea as to the honour paid in England to different 
saints, especially in the middle ages, dedications since 1851 
not being included. Eight Calendars have been selected for 
comparison: Sarum, 1514, 1521, 1556; York and Hereford, 
Snrtees Soc. edd.; Aberdeen, 1510; Roman, 1582, collated 
with a MS. fire. 1400 ; Paris, 1543, printed by Grancolas ; 
Monastic, 1738 ; Austin Canons', 1546. 



130 



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1] Circumcision of our Lord.— [See notes on Gosp. Ep. 
and Coll.] 

Represented — By a circle, or a dove holding a ring in its 
mouth. 

6] Epiphany of our Lord. — [See notes on Gosp. Ep. and 
Coll.] 

Represented — By a star of Bethlehem ; by the three kings, 
or by three crowns. 

8] Lucian, Priest and Martyr. — This St. Lucian "of 
Beauvais " is not to be confounded with St. Lucian "of 
Antioch," priest and martyr, born, like the Roman satirist of 
the same name, at Samosata, a forerunner of St. Jerome in 
Biblical criticism, and occurring in the Roman Martyrology 
on January 7th. The Sarum Calendar is the only mediaeval 
English one which contains either of them ; there we find St. 
Lucian and his companions on January 8th, as in the Parisian. 
The Roman Calendar contains neither Lucian. The Roman 
Martyrology says that at Beauvais, in Gaul, the 8th is the day 
of the holy martyrs Lucian, a presbyter, Maximian, and Julian, 
of whom the two last were slain with the sword of the per- 
secutors ; but blessed Lucian, who had come into Gaul with 
St. Denys, not fearing openly to confess Christ, after much 
slaughter was beheaded. This was under Julian, the per- 
secuting Roman governor in Gaul, about a.d. 290. Little 
else is known of St. Lucian. It is said that he, St. Denys, 
and St. Quintin were three Roman missionaries who went to 
Beauvais, Paris, and Amiens respectively. [Fabian, January 
20th.] For the legend which would take St. Lucian back to sub- 
apostolic times, see St. Denys, October 9th. In a calendar of the 
ninth century he is called " Bishop," in accordance with which 
is the present tradition at Beauvais. Vincent of Beauvais, how- 
ever [a.d. 1244], speaks of him as priest and martyr. His ap- 
pearance in the Sarum Calendar has, perhaps, arisen out of the 
connection between the ancient British and Gallican Churches. 

Calendars — Sarum, Paris. 

Churches dedicated in his name — None. 

Represented — Consecrating on his own breast ; lying on 
potsherds in prison ; carrying his head in his hand. [See 
October 9th.] 

13] Hilary, Bishop and Confessor. — Another French 
Saint, styled "of Poictiers," and not to be confounded with 
Hilary "of Aries," who has been thought by some to have 
drawn up the "Athanasian" Creed, and who died a.d. 449. 
He occurs in Sarum, York, and Hereford, as well as in the 
Roman Martyrology, on January 13th, but in the Roman 
Calendar on the 14th, having been transferred on account of 
the Octave of the Epiphany. Quignonez places him on the 
31st ; and some calendars, probably in reference to translations 
of his relics, on June 26th and November 1st. The particulars 
of his life are mostly to be gathered from his own writings. 
He was born at Poictiers, of heathen parents, and was con- 
verted and baptized in full age ; after which, about a.d. 353, 
he was chosen Bishop of his native city. From the time of 
his ordination he lived apart from his wife. After the Arian 
Council at Milan [a.d. 355], which had condemned St. 
Athanasius, he wrote to the Emperor Constantius to remon- 
strate with him for his encouragement of heresy, but without 
success. Most of the Gallican Bishops, however, remained 
faithful. The rest held an Arian synod in Languedoc, where 
St. Hilary opposed them, refuting the Arian heresy. There- 
upon the Emperor banished him to Phrygia in a.d. 356, and 
cruelly persecuted the Gallican clergy, but in a.d. 357 the 
Bishops wrote to assure St. Hilary of their fidelity. He also 
received a letter from his daughter Apra, whose touching story 
is related by Bishop Taylor in his Holy Dying. In a.d. 
358 he wrote his work On Synods, in which he commends 
the orthodoxy of the British as well as of the Gallican Bishops. 
Then also he wrote On the Trinity, against the Arians, as well 
as some hymns. In a.d. 360 he was allowed to return to 
his diocese, where he was received by the faithful with 
great joy. After a journey into Italy, where he held a public 
disputation concerning the Faith, to which he had been in- 
vited by the Emperor Valentinian, he returned to Poictiers, 
and there died [a.d. 368]. The British Bishops had been, in 
common with their Gallic neighbours, his devoted admirers, 
and had looked to him for guidance against the Arians. The 
Sarum Breviary says he so abhorred the enemies of the 
Catholic Faith that he would not even salute them, but he did, 
in fact, speak gently of them, hoping to win them back. 

" Hilary term " in the law courts used to begin on the 13th, 
after the Christmas vacation, but it now extends from January 
11th to January31st. Dean Boys quaintly remarks that "how- 
soever in the court of conscience there be some pleading every 
day, yet the godly make it Hilary term all the year round." 



Calendars — All except Aberdeen. 

Dedications of Churches — Three. 

Represented — On an island among'serpents ; with three books, 
or a triangle, pen, staff, or trumpet ; with a child, sometimes 
in a cradle, at his feet. 

18] Prisca, Roman Virgin and Martyr. — Prisca was a 
young Roman lady who suffered either under Claudius I. in 
the first century, or, more probably, under Claudius II. about 
a.d. 270. Her "Acts " are not genuine, but there seems to be 
ground for believing that she suffered cruel tortures rather 
than sacrifice to idols, and that she was finally beheaded. It 
is said that an eagle defended her body from dogs until the 
Christians came and buried it. Some true tale of Christian 
faith and fortitude no doubt underlies the uncertain accounts 
that have come down to us respecting those details of her 
sufferings which are commemorated in works of art. [Sar. 
Ep. and Gosp. : Ecclus. li. 9-12. St. Matt. xiii. 44-52.] 

Calendars — All. 

Dedications of Churches — None. 

Represented — With an eagle near her dead body ; with one 
or more lions near her, a sword, or a palm, in her hand ; an 
idol falling. 

20] Fabian, Bishop of Rome and Martyr. — In most 
calendars St. Fabian occurs together with St. Sebastian the 
martyr, but they have no connection with each other beyond 
having the same "birthday." Eusebius says that Fabian was 
made Bishop of Rome in consequence of a dove alighting on 
his head while the election was going on ; and that although 
he was then comparatively little known, the supposed sign 
from heaven determined the unanimous choice of both 
clergy and people [a.d. 236]. The incident of the dove is 
related of St. Gregory the Great and of other saints, and is 
perhaps a symbobcal expression of belief in the presence of 
the Holy Ghost. Having governed the Church fourteen years, 
during which he sent SS. Denys, Lucian, and Quintin into 
Gaul [see January 8th], St. Fabian suffered martyrdom under 
Decius a.d. 250, and according to an ancient Latin register 
was buried "in Callisti," i.e. in the Catacomb of Callistus, 
where his name is still to be seen with those of other early 
Bishops of Rome, thus : *ABIANOC EIII MP, Fabian, 
Bishoi), Martyr. [Sar. Ep. and Gosp. : Heb. xi. 33-39. St. 
Luke vi. 17-23.] 

Calendars — All. 

Dedications of Churches — One (with St. Sebastian). 

Represented — As a pope, with a dove, sword, or club ; kneel- 
ing at a block. 

21] Agnes, Roman Virgin and Martyr. — All calendars 
have also " S. Agnetis ii." on the 28th, which, though called 
" Octa. Agnetis" in the Austin Canons' Calendar, is not, 
according to Baronius, an ordinary octave, but rather relates 
to an apparition of St. Agnes to her parents. She was born 
of Christian parents, and while yet at school was seen by a 
Roman youth, who sought her love. His pleadings and his 
offers of costly presents were alike unavailing, and he fell 
sick. The physicians finding that his disappointment was 
the cause of his sickness, the case was reported to Sym- 
phronius the Prefect. He having tried in vain to induce 
Agnes to listen to the suit of the young man, said she should 
be a Vestal virgin, and had her dragged to the altar of Vesta, 
where instead of throwing on incense she made the sign of 
the Cross. Then she was exposed to public infamy, which, 
however, she escaped, only to be first put on a fire, and then 
beheaded. Such are the main points in her story as commonly 
accepted in very early times. St. Ambrose says that she 
preferred chastity to life ; St. Jerome that she overcame both 
the cruelty of the tyrant and the tenderness of her age, and 
crowned the glory of chastity with that of martyrdom ; St. 
Augustine that her name means chaste in Greek and lamb in 
Latin. As in the case of St. Prisca and of many others, it is 
impossible to know how much of truth underlies the mass 
of legend that has grown around her story. It is said 
that while her parents were praying at her tomb, probably 
in the Catacombs, she appeared to them with a choir of 
holy virgins to comfort them, hence her "second feast" 
referred to above. A church in Rome, built over her sup- 
posed resting-place, has acquired a kind of distinction from 
the Pope's going there each year on St. Agnes' Day to bless 
the lambs whose fleeces are to be made into the palls sent 
to Archbishops, one of which appears in the arms of the 
See of Canterbury lying upon the archi-episcopal cross. 
St. Agnes is mentioned in the Nobis quoque in the Canon of 
the Mass. [Sar. Ep. and Gosp. : Ecclus. li. 1-8. St. Matt, 
xiii. 44-52.] 

Calendars — All. 



Cfje a^inot l^olptiaps of 3fanuarp. 



13; 



Dedications of Churches — Three (one with St. Anne). 

Represented— With a lamb or an angel by her ; with a lamb 
on a book ; in a fire ; angels covering her with their hair, or 
a garment ; a sword in her hand or in her throat ; a dagger ; 
a palm ; a short cross ; a dove bringing a ring to her as a 
"bride of Christ." 

22] Vincent, Spanish Deacon and Martyr. — St. Vincent 
was bora at Saragossa, trained in the faith by Valerius, Bishop 
of that see, and by him, too, ordained deacon. The Bishop, 
having an impediment in his speech, gave himself to prayer 
and meditation, while Vincent under his direction undertook 
public teaching. Datian, governor under Diocletian and 
Maximian, was a fierce persecutor, and only too zealous in 
carrying out the imperial edict for the "Diocletian persecu- 
tion." Valerius and Vincent being brought before Datian 
in chains, he first tried the usual way of persuasion in 
order to induce them to sacrifice to the gods. They both 
stood firm ; and Valerius being unable to deliver a public 
address, Vincent made a noble profession of the faith in the 
name of both. Valerius was banished, but Vincent was put 
to the most horrible tortures. He was stretched on a rack, 
torn with hooks, beaten, put on an iron frame with sharp 
bars and a fire under, and laid on broken pots in a dungeon, 
while his feet were made fast in the stocks. Here he sang 
praises to God, and his jailer was converted. Datian chafed 
with rage, but now ordered him to be put to bed, either to 
recruit his strength for more tortures or to prevent his 
dying a martyr. But God took him. He departed in peace 



January 22, a.d. 304. The rage of the persecutor followed 
his dead body, which though thrown into the sea was at 
last obtained and privately buried by the Christians. When 
the persecutions were over, it was removed and laid with great 
honour under the altar of the principal church in Valencia. 

The "Acts "of St. Vincent are at least older than the time 
of St. Augustine, when they were read in the church of 
Hippo. His "passion" forms the subject of a hymn by 
Prudentius, and of sermons, etc., by St. Augustine, St. Leo, 
and other early fathers. [Sar. Ep. and Gosp. : Ecclus. xiv. 
20, and xv. 4-6. St. John xii. 24-26.] 

Calendars — All. 

Dedications of Churches — Four. 

Represented — As a deacon holding an iron hook, or a boat, 
or a palm ; his bowels torn by a hook ; burnt on a gridiron ; 
angels breaking his chains ; a wolf ; a crow or raven, some- 
times on a millstone. 

25] Conversion of St. Paul. — [See notes on Gosp. Ep. and 
Coll.] 

Dedications of Churches — Seventy-two to St. Paul alone; with 
St. Peter, two hundred and thirty ; with the Blessed Virgin, one. 

Represented — St. Paul is represented with a sword and book, 
or with the three springs supposed to have gushed out at 
three places where his head fell upon the earth after decapi- 
tation. 

30] King Charles's Martyrdom.— See "State Services" 
in Appendix. 

Dedications of Churches — Six. 



'34 



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2] Purification of Mary the Blessed Virgin. — [See 
notes on Gosp. Ep. and Coll.] 

Represented — At her purification, with a pair of turtle-doves. 
See March 25th. 

3] Blasius, Bishop and Martyr. — St. Blaise was Bishop 
of Sebaste in Armenia, and suffered martyrdom in the persecu- 
tion of Licinius [a.d. 316], but we know scarcely anything 
about his life or death, his "Acts" being of late date and 
small authority. Some say he suffered in the Diocletian per- 
secution. The Roman Martyrology states that he was 
scourged, hanged on a post or tree, and torn with iron combs, 
then cast into a most foul prison, then into a lake, and finally 
beheaded in company with two boys and seven women. One 
of the alleged instruments of his martyrdom has led to his 
being esteemed as the patron of wool-combers, and as such he 
is still remembered at Norwich, at Bradford in Yorkshire, 
and other places where hand-combing is or has been practised. 
The Council of Oxford [a.d. 1222] prohibited servile work on 
this day. [Sar. Ep. and Gosp. : Heb. v. 1-6. St. Matt. x. 
26-32.] 

Calendars — All. 

Dedications of Churches — Three, and one with St. Mary. 

Represented— As a Bishop, with crosier and book, with 
wool-comb, or torch or taper ; a pig's head near him, allud- 
ing to a legend of his restoring a dead pig ; birds bringing 
him food. 

5] Agatha, Sicilian Virgin and Martyr.— The story of 
St. Agatha or Agace is very like that of St. Agnes [January 
21st]. She was a native of either Palermo or Catania, of a 
noble family, and consecrated to God from her earliest years. 
In the Decian persecution [a.d. 251], Quintianus the consul 
availed himself of the imperial edict to seize both her person 
and her estate. Being in the hands of her pei'secutors, she 
prayed, saying, "O Jesu Christ, Lord of all, Thou seest my 
heart, Thou knowest all my desire, do Thou alone possess all 
that I am. I am Thy sheep, make me worthy to overcome 
the Evil One." After the most infamous assaults on her 



chastity, and the usual horrible tortures, she sweetly slept in 
Jesus. Her name occurs in the Nobis quoque. [Sar. Ep. and 
Gosp.: Ecclus. li. 1-8. St. Matt. xiii. 44-52.] 

Calendars — All. 

Dedications of Churches — Three. 

Represented — Holding a breast cut off, in pincers ; a knife at 
her breast ; breasts in a dish, or on a book ; an eye in pincers ; 
a knife, or pincers, or hook in her hand ; on a funeral pile, or 
with a chafing-dish of burning coals near her. 

14] St. Valentine, Bishop and Martyr. — We find a St. 
Valentine on this day in the Sarum, and hence in the 
Aberdeen and Reformed English Calendars, styled bishop and 
martyr ; in those of York, Hereford, and the Austin Canons, 
martyr only ; in the Roman and Monastic, presbyter and 
martyr. The Roman Martyrology mentions two Valentines 
on February 14th — a presbyter of Borne and a bishop of Teramo, 
both martyrs. The former assisted other martyrs, and was 
condemned by Claudius II. to be beaten with clubs and 
beheaded about a.d. 270. His name is celebrated in the 
Sacramentary of St. Gregory, and he is doubtless the person 
meant in all the calendars, " Bishop " in Sarum, etc., being a 
clerical error. The name was so common in the later days of 
the empire that there were at least eight martyrs of the same 
name, as well as three found in the Catacombs with the palm 
branch and bottle of blood. The sending of "Valentines" 
is supposed to be a survival of a heathen custom observed on 
or about this day. [Sar. Ep. and Gosp. : Ecclus. xxxi. 8-11. 
St. Matt. xvi. 24-28.] 

Calendars — All. 

Dedications of Churches — None. 

Represented — As a priest with a sword. 

24] St. Matthias, Apostle and Martyr. — [See notes on 
Gosp. Ep. and Coll. ] 

Dedications of Churches — One only until modern times, 
Thorpe by Hadiscoe, Norfolk. 

Represented — With halbert, sword, or axe ; with a stone in 
his hand. 



i38 



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140 



Cfre eg)inor ^olptiaps of a^arcf). 



1] David, Archbishop of Menevia. — St. Dewi or David, 
patron of Wales, is styled Archbishop of Menevia from 
legendary accounts of him which were current in the earlier 
middle ages. The Welsh church of his time had no Arch- 
bishops. Very little is really known about his life, and his 
time has been put in the days of King Arthur. He appears 
to have taken part in the Synod of Llanddewi, and to have 
established a see at Mynyw or Menevia, now St. David's, 
which in its remote, barren, and rocky seclusion bears 
witness to the fact that the Celtic Bishops thought more of 
the eremitical than of the missionary life. He is said to have 
had, when dying, a vision of Christ, and to have expired with 
the prayer, " Lord, take me up after Thee ! " The true date 
of his death is probably a.d. 601. [Sar. Ep. and Gosp. : 
Ecclus. xliv. 17, 20, 21-23; xlv. 6, 7, 15, 16. St. Matt. 
xxv. 14-23.] 

Calendars — Sarum, Hereford, Aberdeen. In York and 
Paris his place is occupied by St. Albinus or Aubin. 

Dedications of Churches — Nine, and one with St. Mary. In 
Wales about thirty-three, chiefly in the diocese of St. David's. 

Represented — Preaching on a hill, a dove on his shoulder. 

2] Cedde or Chad, Bishop of Lichfield.— St. Ceadda or 
Chad was one of four brothers — Cedd, Bishop of the East 
Saxons, himself, and two priests. They were probably 
Anglians by birth, and were certainly trained under St. 
Aidan at Lindisfarne, in the Celtic traditions. Chad became 
Abbot of Lastingham in Yorkshire ; and during the long 
absence of Wilfrid, when he went into France to be conse- 
crated for the Bishopric of Northumbria, was elected Bishop 
in his place, and consecrated by Wini, Bishop of Winchester, 
and two British, probably Cornish, Bishops, about a.d. 665 
or 666. As Bishop of York he was most exemplary. Wilfrid 
returning and rinding the see occupied, retired and acted as 
Bishop in Mercia and in Kent. When Theodore, Archbishop 
of Canterbury and Primate of all England, visited Nor- 
thumbria, he found that for three years Chad had been 
ruling the Church of York in a way which Bede calls 
"sublime," but from his strictly Roman point of view he 
noted flaws in Chad's position. He had been "irregularly " 
consecrated to a see which was not vacant. Chad at once 
retired in the most meek and humble manner to his seclusion 
at Lastingham. But, a Bishop being wanted for Mercia, 
Theodore asked King Oswy to give them Chad, supplied 
what was supposed to be wanting in his consecration, and 
sent him to resume episcopal work as fifth Bishop of Lichfield. 
Here he fulfilled the duties of his office no less faithfully than 
he had done in Northumbria. Bede tells us much of that 
profound religious awe which in Chad, as in Bede himself and 
other early Teutonic Christians, was so characteristic of their 
peculiar type of piety. He had ever been meek, humble, and 
obedient ; he lived also in constant dread of the Divine judge- 
ments, though at the same time in " continual love and desire 
of the heavenly rewards." When his last illness came he 
foresaw his death seven days beforehand, and sent for the 
brethren who were in the minster to exhort them and ask 
their prayers. Having received his last Communion, he died 
March 2, A.d. 672, and was buried at Lichfield. [Sar. Ep. 
and Gosp. : Ecclus. xlv. 1-5. St. Mark xiii. 33-37.] 

Calendars — Sarum, York, Hereford, Aberdeen. 

Dedications of Churches — Thirty-one, all in the Midlands. 

Represented — As a Bishop ; sometimes with a church in his 
hand. 

7] Perpetua, Mauritanian Martyr. — St. Perpetua and St. 
Felicitas, the first a well-born lady, the second a slave, and both 
married, suffered with three men in the persecution by Severus, 
and, according to St. Prosper Aquitanus, at Carthage. The 
mention of Mauritania in the Roman Martyrology and in our 
Calendar is in that case inaccurate, unless the martyrs had 
come from that district. Their most valuable and genuine 
"Acts " are quoted by Tertullian and St. Augustine, and were 
read in the churches of Africa. If compared with the rela- 
tions concerning some other early martyrs which may be seen 
at length in detailed " Lives," they strike the reader as con- 
sisting mainly of natural and unadorned statements. St. 
Perpetua had an infant at her breast when she and her com- 
panions were apprehended, and had to bear the further trial 
of repeated piteous appeals from her aged father that she 
should sacrifice for the prosperity of the emperors and escape 
martyrdom. She and Felicitas, the latter being pregnant, 
were tossed by a wild cow, and then Perpetua was slowly 
butchered by a timid and unskilful executioner [March 7, a.d. 
203]. Their names occur in a Roman calendar of a.d. 354, 
and in the Nobis quoque of the Liturgy. [Sar. Ep. and Gosp. : 
1 Cor. vii. 25-34. St. Matt. xxv. 1-13.] 



Calendars — All except York and Aberdeen. 

Dedications of Churches — None. 

Represented — With the wild cow. 

12] Gregory the Great, Bishop of Rome and Confes- 
sor. — St. Gregory, surnamed the Great, was born at Rome, 
of noble, wealthy, and religious parents, about a.d. 540. His 
early training is spoken of by John the Deacon, his biographer, 
as having been that of a saint among saints ; and that he had 
a liberal as well as a religious education appeal's from the 
statement of Gregory of Tours, his contemporary, that in 
grammar, rhetoric, and logic he was considered second to 
none in Rome, while, as befitted his high rank, he studied 
both civil and canon law. When a little over thirty years of 
age he was appointed prastor of the city, and paced its streets 
in silk attire, sparkling gems, and the purple-striped trabea ; 
he was of ordinary stature and good figure, his face being 
' ' most becomingly prolonged, with a certain rotundity. " 
But his heart was in the religious life, and after his father's 
death he founded and endowed six monasteries in Sicily, and 
one, dedicated to St. Andrew, on the site of his own house at 
Rome, where he himself became a monk at the age of thirty- 
five. Soon, however, he was obliged to reside at Constanti- 
nople as representative of the Pope, being first ordained one 
of the seven deacons of Rome. After some years he was 
able to return to his monastery, where he threw himself with 
great zeal into the religious life, corrected many real or sup- 
posed abuses, wrote theological treatises, and carried on 
correspondence with all parts of the Christian world. The 
well-known story of the Yorkshire boys in the slave-market 
belongs to this period, and he actually set off on a mission 
to England, but was recalled by the Pope, and chosen 
to be abbot of his own monastery. In a.d. 590 he was 
elected Pope, and during his Pontificate he did much to- 
wards consolidating the patriarchal supremacy of Rome 
over all the Latin Churches ; carrying on the traditions 
which were ultimately made the basis of a still wider 
claim. In July a.d. 596 he resumed his plans for the con- 
version of England, sending St. Augustine [see May 26th] 
with forty companions, to whom, under God, we owe the 
conversion of our fathers in the southern parts of our land. 
During the rest of his life Gregory gave himself much to 
study, and revised the Divine Offices, paying much attention 
to their music, whence we have the terms Gregorian sacra- 
mentary and chants. He also wrote many of the Church's 
hymns. In these latter days of his life he suffered much 
from gout, but retained his remarkable energy and mental 
power, personally superintending choir-practices in his song- 
school, writing important letters, etc., even during his last 
illness, from which he was released March 12, a.d. 604. His 
body was buried in St. Peter's Church, where it still rests 
under St. Andrew's altar. He is esteemed as one of the Four 
Doctors of the Western Church. [Sar. Ep. and Gosp. : 
Ecclus. xlvii. 8-11. St. Matt. xxiv. 42-47.] 

Calendars — All. 

Dedications of Churches — Twenty-five, andonewithSt. Mary. 

Represented — As a Pope, with double or triple crown and 
book ; a dove at his ear ; an eagle before him ; chained to a 
rock ; Christ appearing to him as he says mass ; Christ and 
the Blessed Virgin appearing to him. 

18] Edward, King of the West Saxons. — This Edward was 
chosen, being only thirteen years old, to succeed his father 
Edgar A. d. 975, before which time the West Saxon kingdom 
had grown into that of the English generally. He appears to 
have been a good young king, and beloved by his people. 
After a four years' reign he was cruelly murdered, probably 
by the contrivance of his stepmother iElfthryth [Elfrida], 
whose son Ethelred was then elected king at the age of ten. 
The English Chronicles under the year 978 lament the crime 
without naming the criminal. ' ' Here was Eadweard king 
slain at eventide at Corfes-gate, on xv. kal. Apr., and men 
buried him at Weerham without any kingly worship. Never 
was done worse deed among Englishmen than this since first 
they sought Britain. Men murdered him, but God honoured 
him. He was in life an earthly king, he is now after death 
a heavenly saint," etc. Florence of Worcester charges 
Elfrida with the crime, and the story gathers fresh details 
in the hands of each succeeding chronicler. Among other 
things we are told that Elfrida beat the child Ethelred 
with wax candles because he wept for his brother, wherefore 
he hated the sight of wax candles for the rest of his life. The 
popular legend of Edward's being stabbed in the back is not 
found in the earliest accounts. The Sarum Breviary dwells 
much on his goodness, and he was popularly considered to 
have died a martyr. It may be noted that he is so called in 



Cfre a^inot ^olplmps of £©arcf) 



141 



the Sarum, but not in the Reformed Calendar. [Sar. Ep. and 
Gosp.: Ecclus. xxxi. 8-11. St. Luke xiv. 26-33.] 

Calendars — Sarum only. 

Dedications of Churches — Twenty-one, either to him or to 
St. Edward the Confessor ; that at Corfe Castle certainly to 
the "Martyr." 

Represented— As a king, with dagger, falcon, or cup. 

21] Benedict, Abbot. — St. Benedict, who restored monastic 
discipline in the West, and founded the great Benedictine 
Order, was born of a good family at Norcia, in Umbria, about 
a.d. 480. He was educated in the great public schools in 
Rome, but was so shocked at the licentiousness of his fellow- 
students that he secretly betook himself to a cavern at 
Subiaco at the age of fifteen, and lived there as a hermit for 
three years, being supplied with food by Romanus, a monk. 
When distracted by temptations he used to roll himself in 
the briers, to which Bishop Taylor refers in his Holy 
Living. Some of the shepherds of the wild district round 
about were induced by him to become monks, and he was 
himself persuaded to become Abbot of Vicobarro, near 
Subiaco, where, as a reformer of abuses, he became so 
unpopular with some of the inmates that they tried to poison 
him. After praying to God to forgive them, he returned to 
his cave, wheie he had many disciples. He organized twelve 
religious houses, each with a superior and twelve monks, a 
number having reference to Christ and His twelve disciples. 
These were united in the Monastery of St. Scholastica, 
supposed to be the most ancient of the order. Benedict, hav- 
ing still many enemies, and being a man of peace, retired to 
Mount Cassino, where idolatrous rites still prevailed, and 
where stood an old temple of Apollo and a grove. He over- 
threw the temple and cut down the grove, founded two 
oratories on the site, and brought many to the faith of Christ. 
This was the beginning of the famous Monastery of Monte 
Cassino, where the present monastic system was organized, 
and whence proceeded the Benedictine Rule. Towards the 



close of Benedict's life his sister Scholastica came to reside 
near him, with a small community of religious women, and he 
used to visit her once a year. He died of a fever caught in 
visiting the poor. Feeling that his end was drawing near, 
he ordered his grave to be dug, and, supported by the 
brethren, contemplated it in silence for some time. Beino- 
then carried into the chapel, he there expired on the eve of 
Passion Sunday, March 21, a.d. 543. [Sar. Ep. and Gosp. : 
Ecclus. xxxix. 5-9. St. Luke xi. 33-36.] 

Calendars — All. 

Dedications of Churches — Sixteen, unless any be dedicated 
to St. Benedict Biscop. 

Represented — As a Benedictine monk ; with devils ; roll- 
ing in thorns ; thorns near him ; in a cave,, food let down 
to him by a monk ; a cup on a book ; a cup breaking 
and spilling lirpaor ; a cup with serpents on a book ; a 
raven at his feet, or with a loaf in its bill ; a stick in his 
hand, the raven on it ; a sprinkler ; a pitcher ; a ball of 
fire ; a book with the beginning of his Rule, Avscvlta Fili 
Verba Magistri. 

25] Annunciation of Blessed Virgin Mary.— [See notes 
on Gosp. Ep. and Coll.] 

Dedications of Churches — About two thousand one hundred 
and twenty, and one hundred and two with other saints. 

Represented — At her annunciation, praying or reading, the 
angel appearing to her with Ave Maria, etc., on a scroll, and 
between or near them a lily in a pot, generally with three 
flowers, to remind us that before, in, and after her motherhood 
she remained a pure virgin. This is her chief emblem. Often 
she is represented as a queen, with the Infant Christ in her 
arms ; sometimes as " Our Lady of Pity," a sorrowing mother, 
with the dead Christ on her knees ; sometimes as the " Mater 
Dolorosa," weeping, and with a sword passing through her 
heart [St. Luke ii. 35]. She is generally represented with a 
blue outer robe over a red under garment. The conventional 
fleur-de-lys is sacred to her. 



142 



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Cbe epiwt ^olpfcaps of april 



3] Richard, Bishop of Chichester. — Richard do la Wych, 
of the loyche or salt spring, is said to have been born at Droit- 
wich, where his parents had an estate to which he was heir. 
Early in his life, and in the former half of the thirteenth century, 
he joined the new Order of the Dominicans, which was then 
attracting the most ardent and energetic minds in Western 
Europe. Having been educated at Oxford, Paris, and 
Bologna, he became public reader in Canon Law at the last 
place, and on his return Chancellor first of Edmund, Arch- 
bishop of Canterbury [St. Edmund], and then of the Uni- 
versity of Oxford. The see of Chichester falling vacant, the 
canons, in order to curry favour with Henry HI. , as was said, 
elected a chaplain of his, Robert Passelewe. But the Pope 
set aside this election ostensibly on account of Passelewe 's 
want of learning, and himself consecrated Richard to the see 
during the Council of Lyons in 1245. Henry seized the 
revenues, and for two years the Bishop had to depend on other 
sources of maintenance ; but at last the King restored them, 
having been threatened with excommunication by the Pope. 
When Richard was established in his see he amply justified 
the papal choice, affording in his life and conversation a 
pattern of episcopal virtues. In preaching, the strong point of 
the Dominican Order, and in visiting, he was indefatigable. 
He died April 3, 1253, at Dover, where he had rested while 
preaching the Crusade along the coast. His canonization was 
procured by the Dominicans in 1261, and in 1276 his relics 
were translated from their first resting-place in Chichester 
Cathedral to the shrine in which they remained until the 
Reformation. [Sar. Ep. and Gosp. : Ecclus. xliv. 17, 20-23, 
and xlv. 6, 7, 15, 16. St. John xv. 1-7.] 

Calendars — Sarum, Hereford. 

Dedications of Churches — One only, Aberford, in Yorkshire. 

Represented — With a chalice at his feet, or kneeling with 
chalice before him, alluding to a legend that he fell with the 
chalice without spilling its contents. 

4] St. Ambrose, Bishop of Milan. — He was born about a.d. 
340, in Gaul, where his father held the office of Proetorian 
Prefect. It is said that while he was a child a swarm of bees 
flew about his cradle, some settling on his mouth, which, as 
in the case of Plato, was thought to be a sign of future 
eloquence. He was educated at Rome, where he excelled in 
Greek and Civil Law, and was appointed Governor of Liguria. 
He also practised as an advocate ; and displayed so much 
wisdom and judgement in this capacity during a contest 
between the orthodox and the Arians, relative to an appoint- 
ment to the see of Milan, that although not yet baptized, he 
was strongly pressed and urged by general acclamation to 
take the office himself. He reluctantly consented, and, after 
baptism, was ordained and consecrated, December 7, a.d. 
374. Having now embraced Christianity with his whole 
heart, and made over to the Church of Milan all his estates, 
he thoroughly devoted himself to his new duties. He had 
constant difficulties from the prevalence of the Arian and 
Apolliuarian heresies, and wrote many theological treatises, 
both controversial and devotional. He is spoken of by St. 
Augustine in his Confessions with the most affectionate 
reverence, as having been greatly instrumental in his con- 
version. For the tradition about the Te Deum, see under 
Aug. 28. The saying, "When I am at Rome, I do as they do at 
Rome," is attributed to St. Ambrose, who thus replied to St. 
Augustine about the different modes of observing Saturday at 
Rome and Milan, it being then customary to fast on Saturday 
at the former but not at the latter place. On all matters 
of principle, however, he was immoveable. When the Arian 
Empress Justina sent to ask him for the use of a church out- 
side the city for herself and the Arians [a.d. 385], Ambrose 
replied that he could never give up the temple of God. After 
some days' struggle he carried his point, and the following 
year the same contention was renewed, with the same result. 
It is well known too how he excommunicated the Emperor 
Theodosius for a cruel abuse of power, and shut the Church 
of Milan against him, exhorting him with such effect that he 
became a true penitent. Like St. Gregory, he composed 
some beautiful hymns, and, like him also, paid great attention 
to church music and to the construction of the Liturgy and 
Offices. Hence the "Ambrosian rite," not yet wholly 
abolished at Milan, has a very distinct character of its own. 
He is reckoned as one of the four doctors of the Western 
Church. A few days before his last sickness he dictated an 
exposition of the 43rd [our 44th] Psalm, which he had to 
leave unfinished, as it has come down to us, nothing being 
said on the last two verses. After a long illness he died 
about midnight before Easter Eve, April 4, a.d. 397, aged 
about fifty-seven years, and his body still rests at Milan 



under the high altar of the church dedicated to him. [Sar. 
Ep. and Gosp.: Ecclus. xlvii. 8-11. St. Matt. xxiv. 42-47.] 

Calendars — All. In the Roman and Monastic Calendars, 
however, as in the Eastern Church, his feast is on December 
7th, the day of his ordination. 

Dedications of Churches — One, Ombersley, in Worcestershire. 

Represented — With scourge, or beehive ; repelling the 
Emperor. 

19] Alphege, Archbishop of Canterbury. — JSlfheah, or 
Alphege, was a West Saxon of noble birth, who early in life 
left his paternal estate and his widowed mother to become a 
monk. Like many persons of high lineage, he was soon placed 
at the head of a monastery, and it is supposed that he was 
Abbot of Bath. By special favour of Dunstan he was made 
Bishop of Winchester a.d. 984, being only just thirty years 
old ; and after presiding over that see for twenty-two years, 
he was translated to Canterbury. Soon after this he was taken 
captive by the Danes, and at first promised them a ransom, 
being kept in their ships in the Thames, near Greenwich, until 
it should be paid. On the Saturday after Easter, April 19, 
A.D. 1012, the Danes were holding drunken festival, and 
called on Alphege for the ransom ; but he refused to have 
anything given for his life, and told them as he had sinned 
in promising, they might deal with him as they would. So 
they dragged him to their husting or assembly. Earl Thurkill, 
a Christian Dane, offered gold and silver, all that he had, 
save only his ship, to save the good man's life. But they 
pelted the Archbishop with stones, logs of wood, and the 
bones left from their feast, until one Thrim, a recent convert, 
clave his head with his axe out of sheer pity. And, says the 
chronicle, ' ' his holy blood on the earth fell, his holy soul he 
to God's kingdom sent." The body, probably through Thur- 
kill's influence, was allowed to be taken to London with all 
honour ; it was buried in St. Paul's Minster, and afterwards 
translated to Canterbury by King Canute. Lanfranc disputed 
the claim made for Alphege to the title of martyr, but Anselm 
defended it on the ground that he died for Christian justice 
and charity, refusing to sanction the plundering of his people 
to save his own life. In the Sarum Calendar he is called 
martyr, but not in ours, as in the case of St. Edward, March 
18th. [Sar. Ep. and Gosp.: Heb. xiii. 9-16. St. John xv. 
1-7.] 

Calendars — Sarum, Aberdeen. 

Dedications of Churches — Five, one being the parish church 
of Greenwich, on the supposed site of the murder ; another is 
in London. 

Represented — With stones in his chasuble ; a battle-axe in 
his hand. 

23] St. George, Martyr. — His name is in the Sacramentary 
of St. Gregory, with Collects for his day. But his "Acts" 
are certainly apocryphal, as is the story of "St. George and 
the Dragon," contained in the Golden Legend, accepted by 
the uncritical clerks of the middle ages, and inserted in 
Breviaries, from which it was removed by Clement VII., 
1523-34, when St. George was simply acknowledged as a 
martyr, reigning with Christ. Indeed, a MS. Roman Breviary 
of much earlier date contains a single lection, apparently from 
a martyrology, in which it is said that if his " Acts " be apoc- 
ryphal, yet he was an illustrious martyr. It is impossible 
here even to refer to the various versions of his story, which 
may be seen in Baring-Gould's Life. Suffice it to say that the 
St. George who was recognized by St. Gregory was probably 
a martyr mentioned by Eusebius, without giving his name, as 
having pulled down and torn into shreds a decree of Diocletian 
against the Church in Nicomedia ; and that he is by no means 
to be identified, as he is by Gibbon and Dean Stanley, with 
the Arian prelate George of Cappadocia, who died some forty- 
two years after a church had been dedicated to " St. George the 
Martyr, " by Constantine the Great, in Constantinople. The 
Sarum Breviary of 1556 says he was of Cappadocia (as was 
generally supposed), and that he was martyred under Datian, 
but does not mention the Dragon story, on which St. George's 
great popularity in the middle ages mainly depended, though 
it doubtless arose out of some allegorical or symbolical repre- 
sentation. He was also honoured as having appeared against 
the Saracens at the head of a numerous army, carrying a red 
cross banner, whence he was regarded as the champion of 
Christendom, Our Lady's Knight, and the Patron of England. 
He is sometimes called "St. George of Lydda," from the 
place of his burial, according to some accounts. The Greek 
Church honours him with the titles of ' ' Great Martyr " and 
"Trophy-bearer." [Sar. Ep. and Gosp.: St. James i. 2-12. 
St. John xv. 1-7.] 

Calendars — All. 



€&e ^inot ^olpDaps of aptiL 



145 



Dedications of Churches —One hundred and sixty-two, and 
four with other saints. 

Represented — As an armed knight, standing or on horseback, 
fighting a dragon with a spear ; a cross on his armour and 
shield. 



25] St. Mark, Evangelist and Martyr.— [See notes on 
Gosp. Ep. and Coll.] 

Dedications of Churches — Thirteen 

Sepresented-As Evangelist, with a winged lion; as a 
Martyr, strangled with cords. ' 



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Cbe 8©tnor Ibolptmps of s©ap. 



1] SS. Philip and James, Apostles and Martyrs. — [See 
notes on Gosp. Ep. and Coll.] 

Dedications of Churches — Four ancient ones with the joint 
dedication ; one to St. Philip and All Saints ; about three 
hundred and fifty to one or other St. James, most of these, how- 
ever, are probably to St. James the Greater ; not one is known 
to be to St. James the Less alone. 

Represented — St. Philip, holding a basket with or without 
bread visihle ; two or three loaves ; a tall cross. St. James 
the Less, with a fuller's club. 

3] Invention- of the Cross. — This day, sometimes called St. 
Helen's or Ellinmas Day, commemorates the supposed finding 
of the Cross on which our Lord suffered by the Empress 
Helena, about a.d. 326. But the date and details are involved 
in great obscurity. St. Cyril of Jerusalem speaks of the true 
wood being seen in his time [circa 350]. In 351 be speaks of 
its having been found in Jerusalem in the time of Constantine 
the Great. St. Ambrose [a.d. 395] relates its discovery by 
Helena, the mother of Constantine, while digging on Golgotha, 
and says that it was known from the thieves' crosses by the 
title. St. Chrysostom about the same time gives similar 
testimony, but does not mention Helena. Rufinus, however, 
also about the same time, says that Helena had to dig among 
the ruins of a temple of Venus, and that the title being 
separate, the true cross was identified by the miraculous 
healing of a sick person who was laid on it. As we get later 
the story runs into more and more minuteness of detail, and 
at last developes into a romance. Eusebius mentions Helena's 
journey into Palestine, but says not a word about the cross. 
According, however, to the generally received account, the 
Empress lodged the main part of the cross in the church 
which she and her son built in Jerusalem, sending other 
portions to Constantinople and Rome. To Rome also she 
sent the title, where part of it is still preserved. About 
twenty-five nails are shewn in different places. The Eastern 
commemoration is that of "the appearance of the Sign of the 
Cross" [the Labarum] to Constantine. [Sar. Ep. and Gosp.: 
Gal. v. 10-12, and vi. 12-14. St. John iii. 1-15.] [See Sep- 
tember 14th.] 

Calendars — All. 

Dedications of Churches — Possibly one, Dalling, in Norfolk. 

6] St. John Evangelist ante Port. Lat. — This festival 
commemorates the miraculous deliverance of St. John when, 
having been apprehended at Ephesus, he was carried to 
Rome and placed in a caldron of boiling oil before the Latin 
Gate after previous scourging. His remaining safe and sound 
was attributed to magic. Tertullian is the first to mention 
this miracle, and it rests mainly on his authority. St. John 
was afterwards banished to Patmos, where he had the 
visions recorded in the Apocalypse. The legend of the 
poisoned cup, of which he is said to have drunk unhurt, 
rests on no good authority, and has probably arisen out of 
representations of the Apostle holding a symbolical cup of 
suffering, in allusion to our Lord's words, "Can ye drink of 
the cup that I drink of ? " etc. In St. Augustine's time there 
was a tradition that St. John was not dead, but sleeping alive 
in his grave at Ephesus, and would so remain till Christ came. 
[See St. John xxi. 23.] There has been a church at Rome on 
the spot where the miracle of the boiling oil is believed to 
have occurred ever since the time of the first Christian 
emperors. The day is kept as a great festival at St. John's 
College, Cambridge, and at St. John's, Hurstpierpoint. [Sar. 
Ep. and Gosp.: Ecclus. xv. 1-6. St. John xxi. 19-24.] 

Calendars — All. 

Dedications of Churches — About two hundred and forty. 

19] Dunstan, Archbishop of Canterbury. — "Of whom," 
says Bishop Godwyn, " I know not how to write, that which 
is delivered of him is so infinite." He was born in Somerset, 
of noble parents, and was educated in Glastonbury Abbey. 
Thence, through the introduction of his uncle Athelm, Arch- 
bishop of Canterbury, he passed into the household of King 
Athelstan, and thence into that of Alphege the Bald, Bishop 
of Winchester, who persuaded him during an illness to take 
monastic vows. He accordingly became a monk at Glaston- 
bury, the great Benedictine house in which he had been 
educated, and which now obtained with him all his paternal 
estate. Soon he became Abbot, and through the reigns of 
Edmund and Edred was a leading man in Church and 
State. At the coronation of Edwy in 955 he boldly rebuked 
the King for alleged profligacy ; and partly this, partly his 
favouring the cause of the monks against the secular clergy, 
led to his being banished in 956, when he retired to the Abbey 
of St. Peter in Ghent, while in England monks were per- 
secuted and abbeys devastated in all directions. In 957 



Edgar was chosen by the Mercians as their Under-king, and 
Dunstan was recalled. Edwy dying in 958, Edgar held the 
sceptre of the whole kingdom, and about that time Dunstan 
was made Bishop of Worcester and of London together, from 
which sees he was translated to the primacy in 960. As 
Archbishop, his great object was to promote monasticism, and 
to compel the married secular clergy to put away their wives 
and live as celibates, believing as he did that thus he should 
best raise their spiritual tone and general character, which no 
doubt were often lamentably low. In short, he was an earnest 
and severe reformeraccording to the light that he had. He went 
about preaching and instructing the people in the churches of 
his diocese, and sometimes retired to Glastonbury for rest and 
spiritual recreation. He had early become an able craftsman 
in various ecclesiastical arts as well as a skilful musician. 
When Edgar died in 975 he favoured the election of Edward 
["St. Edward," March 18th], and during the reign of the 
child-king Ethelred, which followed the murder of Edward, 
he was as Jehoiada the high priest who watched over King 
Joash. He was indeed, though not strictly speaking a saint, 
yet a truly great and good man ; and his name, though known 
to too many only in connection with a grotesque legend, 
ought rather to be had in remembrance as that of one of our 
noblest English prelates. Having preached thrice at Canter- 
bury on Ascension Day, a.d. 988, he died on the Saturday 
following, and was buried in his own Cathedral. [Sar. Ep. 
and Gosp. : Ecclus. xliv. 17-20, 21-23 ; xlv. 6, 7, 15, 16. St. 
Matt. xxv. 14-23. During Easter-tide, St. John xv. 1-7.] 

Calendars — Sarum, York, Hereford. 

Dedications of Churches — Eighteen. 

Represented — Seizing the devil with pincers ; a dove, or 
angels, near him ; playing on a harp. 

26] Augustine, first Archbishop of Canterbury. — 
Nothing is known of him until we find him " Prsepositus " of 
St. Gregory's Monastery of St. Andrew in Rome [March 12th], 
when in A.D. 596 he was selected by Gregory to conduct the 
mission to England. The way had been prepared by the 
marriage of Ethelbert King of Kent with the Frankish 
princess Bertha, and by the supremacy of Kent among 
English kingdoms at that time. At the bidding of Gregory, 
who had long watched for and now saw his opportunity, 
Augustine set off from Rome with several others of his house, 
obedient and hopeful. But having travelled as far as into 
Provence, they became faint-hearted, and would have returned. 
So, staying probably in the Monastery of Lerins, they sent 
back Augustine to ask that they might be excused from so 
perilous, toilsome, and uncertain an enterprise. Gregory, 
however, well knew how best to "uphold the feeble knees ;" 
and on July 23, 596, sent Augustine back to them with a 
kind and encouraging letter, writing also letters on their 
behalf to bishops and kings whom they might see on their 
way. They wintered in Gaul, and, soon after Easter in 597, 
crossed the Channel and landed at Ebbsfleet, in Kent. 
Augustine and Ethelbert, after interchanging messages, had 
a meeting in the open air. The King and his thanes took 
their seats, and saw some forty men approaching, with a 
silver cross upborne before them, and a painted and gilt 
representation of our Lord, such as might have been seen 
before in the household of Bertha. They also chanted 
litanies as they walked, which, though in an unknown tongue, 
may well have had a striking effect. The King bade the 
strangers sit down, and a conference was carried on through 
a Gallic interpreter. He then not only allowed them freely 
to preach among his people, but invited them to follow him 
to Canterbury, where he assigned to them a dwelling. There 
they taught both by precept and by example ; they sang the 
Psalms, prayed, celebrated, preached, baptized, and in the 
course of the summer Ethelbert himself believed and was 
baptized. His example told upon his subjects, and though 
none were compelled, many became Christians. The next 
step for Augustine was to obtain episcopal consecration, and 
for this purpose he went to Aries, and was consecrated by the 
Archbishop Virgilius and other Frankish prelates, November 
16, A.D. 597. On his return he found a multitude of new 
converts ; and, being established as Bishop, he received from 
the King a grant of his own palace and a general licence to 
restore paganized British churches. The following year he 
sent to have the mission recruited from Rome, and addressed 
a number of questions to Gregory ; but for some reason 
Gregory did not find the men or answer the questions till 
June, a.d. 601, when he sent four men, full answers to the 
questions, sacred vessels, church furniture, and vestments, 
including the pall for the new Archbishop. By Gregory's 
advice Augustine now sought to form relations with the 



Cfje e^inor ^olpDapg of a^ap. 



149 



British Bishops yet remaining in the West, and they were 
induced to meet him at a trysting-tree near the Severn, called 
in Bede's time "Augustine's Oak." The Paschal question, 
the mode of baptism, and the form of the tonsure were dis- 
cussed at great length, and a second conference was held, but 
both failed utterly in their object. Augustine returned in 
bitter disappointment and, in seeming despair of working with 
the British Bishops, established the Roman liturgy with'com- 
paratively little alteration, though Gregory had advised him 
to be eclectic as to liturgical practices and forms. Mellitus 
and Justus, two of the four missionaries who had last come 
from Rome, were his suffragans at London and Rochester. 
The date of his death is somewhat uncertain ; it was in 604 
or 605. Shortly before he died he consecrated his fellow- 
labourer Laurence to be his successor, an unusual step, for 
which he doubtless had good reason. His body received 
temporary burial, and eight years later was deposited in the 
north transept of the now destroyed Abbey Church of SS. 
Peter and Paul, which he had founded, which is generally 
known by his name, and where now " St. Augustine's College " 
trains missionaries, who carry to heathen lands that same 
Gospel which Augustine brought to us. [Sar. Ep. and Gosp. : 
Ecclus. xlvii. 8-11. St. Luke x. 1-7. During Easter-tide, 
St. John xv. 1-7.] 

Calendars — Sarum, York, Hereford, Aberdeen, Monastic. 

Dedications of Churches — Twenty-nine, unless some of them 
be dedicated to St. Augustine of Hippo [August 28th]. 

Represented — As an Archbishop. 

27] Venerable Bede, Priest. — In the earliest known 
Calendars of the Church of England Bede is commemorated 
on May 26th, with St. Augustiue. In a calendar in the 
Chapter Library at Durham, belonging to the early part of 
the twelfth century, the memorial of May 26th. is, " Sci 
Augustini Archiepl & Bede co. " So also in a Saxon codex 
[circa 1031] in the British Museum [Vitell. E. xviij.] and in an 
Exeter calendar, temp. Hen. II. [Harl. MS. 843.] In the 
Kal. Salamense, written about 1000, there is "vij. kal. Junii, 
Depositio Augustini Confessoris, Bedas Presbyteri. " Mabillon 
notices at the end of an ancient hymn, " vj. id. Maii natalis S'ci 
Beds? Presbyteri, " which he supposes to be the clay of his trans- 
lation. In a Durham calendar of the fourteenth century [Harl. 
MS. 1804], May 27th, is entered " Comm. Bede." Although 
not in the ordinary Salisbury Calendars, the Saint is commemo- 
rated on this day in the " Enchiridion ad Usum Sarum, 1530." 

We know very little of the quiet and uneventful life of the 
Venerable Bajda or Bede except from the brief autobiography 
at the end of his Ecclesiastical History. He was born a.d. 
672 or 673 on the domain given by Ecgfrith for Wearmouth 
Abbey [begun a.d. 674]. At seven years old he was put 
under the care of Benedict Biscop, the Abbot of Wearmouth. 
He goes on to say : " I have passed all my life since then in the 
same monastery, and have given my whole attention to study- 
ing of the Scriptures, and in the intervals of my observance 
of the monastic discipline and of the daily occupation of 



chanting in the Church, I have always found interest in 
either learning, teaching, or writing." He was taught by 
Trumberht, and probably also by John the Archchanter, 
whom Benedict brought from Rome about a.d. 677. "In my 
19th year," he says, "I was ordained deacon, and priest in 
my 30th, both at the hands of the most reverend Bishop 
John ['St. John of Beverley'], and at the bidding of Abbot 
Ceolfrith. From the time that I was ordained priest till 
now, when I am 58 years old, I have occupied myself with 
writing commentaries on the Holy Scriptures to suit my own 
needs and those of my brethren, gathered from the works of 
the venerable fathers, and either briefly given or as a para- 
phrastic interpretation of the sense. " But he also wrote 
treatises on astronomy, meteorology, physics, music, philoso- 
phy, grammar, rhetoric, arithmetic, and medicine, as well as 
the Lives of St. Cuthbert and others. His most important 
work, however, was his Ecclesiastical History. Nearly all 
that we really know of the century and a half of English history 
which dates from the landing of St. Augustine, we know from 
him. He was the first English scholar, theologian, and 
historian, and, moreover, a statesman, as a letter written by 
him to Archbishop, then Bishop, Egbert clearly proves. At 
some time after the foundation of Jarrow in a.d. 682 he went 
thither, and there he died on the Eve of the Ascension, May 
25, a.d. 735, and was buried in the Abbey Church of SS. Peter 
and Paul. A letter from one Cuthbert to Cuthwin, a brother 
monk, gives an affecting account, which cannot be abridged, 
and is too long to be inserted here, of the last hours of their 
old master. [See Sunday after Ascension. ] Alcuin relates a 
beautiful anecdote of him in a letter to the monks of Jarrow. 
" There can be no doubt," he says, " that the holy places are 
frequented by the visits of angels. It is related that Baeda, 
our master and your blessed patron, used to say, 'I well 
know that angels visit the congregations of brethren at the 
canonical hours. What if they should not find me there 
among my brethren ? Will they not say, Where is Bada ? 
Why comes he not with his brethren to the prescribed 
prayers ? ' " His bones were said to have been removed to 
Durham Cathedral in a.d. 1020; and a plain tomb in the 
Galilee, where the shrine formerly stood, bears the well-known 
leonine verse, " Hac sunt in fossa Baedae Venerabilis ossa," in 
modern letters. There are three different legends professing 
to account for the title of "Venerable," which seems to have 
been assigned to Baeda about the ninth century. 

Calendars — York on 26th ; Monastic, 27th ; Roman Martyro- 
logy, 27th, as his " depositio " or burial. 

Dedications of Churches — None. 

Represented — As a monk. 

29] See. " State Services " in Appendix. 

30] This day is often mentioned as "St. Andrew's Day in 
May," and " The Day of the Translation of St. Andrew ; " and 
is so called in several places in the churchwardens' account- 
book of St. Andrew Hubbard. Eastcheap, London, which 
were written about a.d. 1465. 



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I 52 



€&e a@mor it>olptiaps of 3lunc. 



I] Nicomede, Roman Priest [?] and Martyr. — His name is 
found iu the Sacramentary of St. Gregory on September 15th, 
and in the most ancient Calendars. But no reliance can be 
placed on the contradictory accounts of the particulars of his 
martyrdom. According to one of these, found only in the 
fabulous "Acts" of SS. Nereus and Achilles, he was flogged to 
death with leaded whips a.d. 81, his body being thrown into 
the Tiber, rescued by his deacon, and buried in the catacomb 
that bears his name. According to another account, equally 
untrustworthy, he was drawn over iron spikes, flung into a 
furnace, and flogged as above described, about a.d. 285. 
[Sar. Ep. and Gosp. : Ecclus. xiv. 20, and xv. 3-6. St. 
Matt. xvi. 24-28. During Easter-tide, St. John xv. 1-7.] 

Calendars — Sarum, York, Aberdeen, Paris, and Austin 
Canons. On September 15th, the supposed day of his martyr- 
dom, Roman, Monastic, and Hereford. 

Dedications of Churches — None. 

Represented — With spiked club or leaded whip. 

5] Boniface, Bishop of Mentz and Martyr. — AVinfrith, 
afterwards named Boniface, was born about a.d. 680, at 
Crediton, in Devonshire. He early shewed great promise, and 
was intended by his parents for a secular career. But a visit 
of some monks to his father's house set him longing to em- 
brace the religious life ; and his father, though much opposed 
to such a step, sent him at seven years old to a monastic 
school at Exeter, whence he proceeded to Nutescelle, in 
Hampshire. Here he made such progress that he was 
appointed to teach others, and was ordained priest at thirty 
years of age. The adventurous mission of the Englishman 
Willibrord among the heathen Frisians was then much 
talked of in English monasteries, and Wiufrith longed to join 
the noble band beyond the sea. In A.d. 716 he crossed over 
for that purpose, but he met with such opposition that he 
was obliged to return, whereupon he was made Abbot of 
Nutescelle much against his will. In two years' time he 
obtained a release, and in a.d. 719 went to Rome, whence he 
was sent by Gregory II. into Germany, where he had great 
success, as also in Friesland, Hesse, and Saxony, after which 
the Pope consecrated him missionary Bishop. Returning to 
his mission, he had to encounter not only utter Paganism, 
but a wild mixture of Paganism and Christianity. There was 
a venerable oak at Fritzlar, hallowed for ages to Thor the 
Thunderer ; and Boniface, attended by his clergy, went forth 
and felled this tree, building out of its wood a chapel to St. 
Peter. He also founded many churches and a monastery, 
visited Rome twice again, and procured many missionaries from 
England. Having long laboured with great zeal and success, 
and obtained the titles of Archbishop and Primate of all 
Germany, he was at last attacked by a party of heathen 
ruffians, who fell upon him and several of his converts. The 
Archbishop, seeing that his hour was come, took a book of the 
Gospels and made it a pillow for his head, stretching forth his 
neck to receive the blow of one who beheaded him with a 
sword [June 5, a.d. 755]. Several of his letters and sermons 
are extant. [Sar. Ep. and Gosp. : 1 Cor. iv. 9-14. St. Matt. 
x. 23-26. During Easter-tide, St. John xv. 5-7.] 

Calendars — All except Roman, Paris, and Hereford. 

Dedications of Churches— Two. 

Represented — With book pierced with sword ; a club ; a 
scourge. 

II] St. Barnabas. Apostle and Martyr.— [See notes on 
Gosp. Ep. and Coll.] 



Dedications of Churches — Six. 

Represented — With St. Matthew's Gospel in his hand, as it 
was a tradition (most improbable) that he carried about with 
him one written by the Evangelist's own hand ; with a staff, 
or a stone, or stones. 

17] St. Alban, Martyr. — During the persecution of Dio- 
cletian and Maximian, which began a.d. 303, according to 
Gildas and Breda, though the English Chronicles date the 
martyrdom in a.d. 283, Alban, a Romano-British Pagan, 
sheltered a Christian cleric fleeing from persecution, and by 
him was instructed in the faith, converted, and doubtless 
baptized. After some days soldiers were sent to arrest the 
fugitive. Alban put on his teacher's cloak (amphibalus) and 
gave himself up in his place. The magistrate, indignant at 
his having shielded a "sacrilegious rebel," gave him the usual 
choice between sacrificing to idols and speedy death. Con- 
fessing himself a Christian, and refusing to sacrifice, he was 
beheaded outside the gate of the great Roman city Verula- 
mium, on the rising ground where the Abbey and English 
town of St; Alban's afterwards arose. Many legendary 
additions grew up around this simple story; and the priest, 
whose name does not occur in the earliest accounts, nor in 
the latest Sarum Breviaries, was afterwards called "Amphi- 
balus " from his cloak, figuring under that name in some 
martyrologies and in the York Breviary, and having a shrine 
at St. Alban's. The shrines of both St. Alban and St. Amphi- 
balus were recovered in the year 1872 ; each being recon- 
structed out of fragments that had been used as walling 
material. St. Alban is honoured as the protomartyr of 
Britain, and in the later middle ages he was hailed in a 
hymn as " prothomartyr Anglorum, miles Regis Angeloruin." 
[Sar. Ep. and Gosp. : Wisd. iv. 7-11, 13-15. St. Matt. xiv. 
24-28.] 

Calendars — Sarum, York, Hereford, and Aberdeen on the 
22nd, 17th in ours being a mistake. 

Dedications of Churches — Eight. 

Represented — As a layman, with a tall cross ; with a sword. 

20] Translation of Edward, King of the West Saxons. — 
It is mentioned above [March 18th] that men buried St. Edward 
at Wareham without any kingly worship. Under the year 
980 the Chronicles say, " Here in this year S. Dunstanus and 
iElfere ealdorman fetched the holy king S. Eadward's body 
at Wasrham, and carried it with mickle worship to Scseftes- 
byrig " [Shaftesbury]. Florence of Worcester [anno 979] says 
that the body was uncorrupt. This translation is com- 
memorated on the 20th of June. [Sar. Ep. and Gosp. : Ecclus. 
xxxi. 8-11. St. Luke xiv. 26-33.] 

Calendar — Sarum only. 

Dedications of Churches — .See March 18th. 

24] Nativity of St. John Baptist. — [See notes on Gosp. 
Ep. and Coll.] 

Dedications of Churches — Three hundred and ninety. 

Represented — With raiment of camel's hair, carrying the 
Annus Dei standing on a book, or painted on a round disk, or 
with the Lamb near him. 

29] St. Peter, Apostle and Martyr. — [See notes on Gosp. 
Ep. and Coll.] 

Dedications of Churches — Eight hundred and thirty, two hun- 
dred and thirty with St. Paul, and ten with some other saint. 

Represented — With a key or keys, rarely one, generally two, 
sometimes three ; sometimes as a Pope ; sometimes with an 
inverted cross. 



154 



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Cbe a^inor ^olpoaps of ^ulp. 



2] Visitation of the Blessed Virgin Mary. — This festival 
originated in France in the middle of the thirteenth century, 
and commemorates the visit of the Blessed Virgin to her 
cousin Elisabeth, as recorded in the Gospel for the day. 
The Council of Basle decided that it should be celebrated 
throughout the Western Church in 1441, but it was 
added to the York Calendar by the Convocation of that 
province as late as 1526, and then placed at April 2nd. 
[Sar. Ep. and Gosp. : Cant. ii. 1-4 and 10-14. St. Luke i. 
39 and foil.] 

Calendars — All. [York, April 2nd. Paris, June 27th.] 

Represented — The two meeting and about to kiss or embrace 
one another. Elisabeth older than Mary. 

4] Translation of St. Martin, Bishop and Confessor. — 
St. Brice, the successor of St. Martin, built a chapel over his 
tomb within the present walls of Tours, but at that time five 
hundred and thirty paces from the city. St. Perpetuus, the 
sixth Bishop, about a.d. 470 founded a great basilica and 
monastery on the spot, and on July 4th translated St. Martin's 
remains to a sumptuous tomb behind the high altar. It is 
said that the body had been carried into Burgundy, as in 
England St. Cuthbert's body was borne from place to place, 
for fear of the Danes. The care of the tomb was committed 
to a fraternity which developed into the famous Chapter of St. 
Martin, of which the King of France was ex officio head under 
the title of Abbot. The Huguenots violated the tomb and 
burned the relics, with the exception of some portions which 
were recovered. The Sarum Calendar names also his consecra- 
tion or ' ' ordination " on this day, which is referred to in one of 
the lections as "natalis episcopatus ejus." [Sar. Ep. and 
Gosp. : Ecclus. xliv. 17, 20, 21-23 ; xlv. 6, 7, 15, 16. St. 
Luke xii. 32-34.] 

Calendars — All except Roman and Monastic. 

Dedications of Churches — See November 11th. 

15] St. Swithun, Bishop of Winchester, Translation. — 
St. Swithun or Swithin was born in the kingdom of the West 
Saxons, and educated in the monastery attached to Win- 
chester Cathedral, of which he became prior. Early in the 
ninth century he was ordained priest, and in a.d. 838 was 
consecrated to the See of Winchester. He devoted himself 
with great zeal to the work of his diocese, and was celebrated 
for his humility, austerity, and works of charity. He took 
great part in inducing King Ethelwulf to assign to the 
Church the perpetual donation of tithes. He died July 2, 
a.d. 862, and was buried at his own request on the north side 
of the church, in a mean place, where men might walk over 
him, and the rain water his grave. In a.d. 971 his bones 
were translated to a rich shrine within the church ; but it is 
said that a most violent rain fell on the appointed day, and 
continued for thirty-nine days, whence St. Swithin, like St. 
Gervais in France [June 19th] and other saints in Belgium and 
other parts of Europe whose days fall in June and July, was 
supposed in some way to influence the weather. The Roman 
Martyrology mentions St. Swithin only on July 2nd, the day 
of his death ; the Sarum Calendar only on the 15th, in honour 
of his translation. [Sar. Ep. and Gosp. : Heb. vii. 23-27. 
St. Luke xii. 35-40.] 

Calendar — Sarum only. 

Dedications of Churches — Fifty-one, and one with St. Nicolas. 

Represented — As a Bishop. 

20] St. Margaret, Virgin and Martyr, Antioch. — 
According to the ancient martyrologies, she suffered at Antioch 
in Pisidia in the last general persecution ; but, like St. George, 
she is one of those saints who have been universally honoured, 
while of their history we know very little. It is certain that 
from early ages her feast has been observed with singular 
honour alike in East and West, and this must point to some 
true story now lost. Her " Acts " were generally accepted in 
later times, but are manifestly fabulous. The Greeks com- 
memorate her on the 17th under the name of Marina. The 
legend of her being swallowed by a dragon and bursting 
through his body may have arisen out of allusions to her 
victory over Satan, or to symbolical representations of the 
same, possibly helped by pagan representations of Aphrodite 
rising out of a fish, mistaken in later times for the Christian 



saint. [Sar. Ep. and Gosp. : Ecclus. Ii. 9-12. St. Matt. xiii. 
44-52.] 

Calendars — All. 

Dedications of Churches — Two hundred and thirty-eight ; 
six with other Saints. Some may be dedicated to St. Margaret 
of Scotland. 

Represented — Crowned, piercing a dragon with a long cross 
or spear ; with dragon and lamb ; angel protecting her from 
dragon ; with dragon chained ; bursting through body of 
dragon, end of her robe in its mouth ; trampling on dragon ; 
grasping its head. 

22] St. Mary Magdalen.— The Western Church has 
generally assumed that Mary Magdalen, Mary of Bethany, 
and "the woman that was a sinner " were one and the same 
person, while the Eastern Church has held the three to be 
distinct. In the Roman Breviary the Office distinctly refers 
to all three. Sarum commemorates the penitent sinner as 
Mary Magdalen, using the text, "Mary hath chosen that 
good part," etc., perhaps only by way of adaptation. The 
Eastern view may have led to the removal of the Collect, with 
the Sarum Epistle and Gospel, from the First Book of Edward 
VI., and to the festival's ceasing to be one of the higher class. 
The Collect was, "Mercyfull father, geue vs grace, that we 
neuer presume to synne thorough the example of any creature, 
but if it shall chaunce vs at any tyme to offende thy diuyne 
maiestie : that then we may truely repent, and lament the 
same, after the example of Mary Magdalen, and by a lyuely 
faithe obtaine remission of all our synnes, throughe the onely 
merites of thy sonne our Sauiour Christ." In a Litany of 
Dunkeld [a.d. 873-893] "St. Mary Magdalen" comes at the 
head of the virgins and widows, and St. Martha next, as if 
they were the sisters of Bethany. In the Greek Church St. 
Mary Magdalen is esteemed as the equal of the Apostles, as 
having been the first witness of the Resurrection. She is 
supposed to have retired to Ephesus with the Blessed Virgin 
and St. John, and to have been buried there. [Sar. Ep. and 
Gosp. : Prov. xxxi. 10-31. St. Luke vii. 36-50.] 

Calendars — All except Paris. 

Dedications of Churches — About one hundred and fifty. 

Represented — With box of ointment ; with boat and open 
book ; with a skull ; young, and with long hair. 

25] St. James, Apostle and Martyr. — [See notes on Gosp. 
Ep. and Coll.] 

Dedications of Churches — About three hundred and fifty. 

Represented — In a rough pilgrim's tunic, with staff, shell, 
hat, baldric, and wallet, sometimes with shells on his tunic, 
baldric, and wallet, in allusion to the pilgrimages made to 
his shrine at Compostella. 

26] St. Anne, Mother of the Blessed Virgin Mary. — ■ 
Holy Scripture gives us no information respecting the parentage 
of the Blessed Virgin, except that she was "of the house and 
lineage of David. " The first mention of St. Anne is in the 
Apocryphal Gospel of St. James, which states that St. Anne 
and St. Joachim were both well stricken in years, with no 
hope of children, when Mary was given to them. Procopius 
of Caesarea, who lived in the early part of the sixth century, 
mentions a church dedicated to St. Anne, " whom some 
believe to be the mother of the Virgin, and the grandmother 
of Christ," at Constantinople. The Greeks have three days 
of St. Anne in the year : On September 4th, with Joachim ; 
December 9th, her conception ; July 26th, her death. The 
first mention of her " cultus " in the West is in a letter of 
Urban VI. to the English prelates in 1378 ; the Feast of St. 
Joachim was appointed by Julius II. [1503-13], but expunged 
by Pius V. [1566-72]. The Feast of St. Joseph was appointed 
by Sixtus IV. [1471-84], but does not appear in English 
Calendars. It is quite reasonable to suppose that the names 
at least of Joachim and Anne were traditionally known to the 
writer of the Apocryphal Gospel. [Sar. Ep. and Gosp.: 
Prov. xxxi. 10-31. St. Matt. i. 1-16.] 

Calendars — All except Roman of 1582, added about 
1584, but found in some earlier Roman Calendars. [Paris 
on 28th.] 

Dedications of Churches — Twenty-three, one with St. Agnes. 

Represented — Teaching the Blessed Virgin to read. 



'58 



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1] Lammas Day [St. Peter ad Vincula]. — The English 
name of this day is undoubtedly a later form of "Loaf-mass," 
from its being a feast of thanksgiving for the firstfruits of the 
harvest, when bread made of the new wheat was offered at the 
Mass. The blessing of new fruits took place in both Eastern 
and Western Churches on the 1st or the 6th of August, 
and probably took the place of a heathen custom of a similar 
kind. Such explanations as Vincula-mass, Lamb-mass, etc., 
cannot stand against the form of the word in the oldest 
English, viz. Hlaf-msesse, i.e. "Loaf-mass," especially when 
it is taken in connection with the blessing of firstfruits. The 
old saying " At latter Lammas," i.e. never, is supposed to 
refer to the absence of an octave as compared with St. Peter's 
Day [June 29th]. The Western Church has long kept this 
day also in memory of the dedication of the famous Church 
of St. Peter ad Vincula in Rome, in which one of the chains 
which fell off St. Peter is said to be kept. St. Peter in 
Carcere is the dedication of another church in Rome over 
the Mamertine prison, where St. Peter is believed to have 
been confined. 

Calendars — All have St. Peter ad Vincula with the Seven 
Maccabees, whose bodies are supposed to rest under the high 
altar of the Church of St. Peter ad Vincula in Rome. 

Dedications of Churches — One, within the precincts of the 
Tower of London, to St. Peter ad Vincula. 

6] Transfiguration of our Lord. — This festival has long 
been kept in East and West, though not always on this day, 
in memory of the Transfiguration, and in the Greek Church 
it is called the Feast of Tabor, while our forefathers called 
it "The Overforming of our Lord on the Mount Tabor." 
Pope Calixtus III. issued a bull for its general observance on 
this day [a.d. 1457]. This festival has never ranked with 
the others of our Lord, being of much later institution, and 
its theological significance being less evident than that of the 
rest. The Transfiguration was, however, a type and earnest 
of our Lord's second coming in glory, and of the future 
glory of the risen bodies of His members. In the Sarum 
Missal the mass of the day is preceded by the blessing of the 
new grapes. There was a custom for the deacon to press a 
small quantity of fresh grape-juice into the chalice for Mass, 
probably a survival of an offering corresponding with that of 
Lammas Day [August 1st]. The Emperors of Constantinople, 
the Patriarch, and the members of the Court used to have a 
ceremonial presentation of grapes to one another in a vine- 
yard. [Sar. Ep. and Gosp. : 2 St. Pet. i. 16-19. St. Matt, 
xvii. 1-9.] 

Calendars — All except Hereford. [Cologne, ninth century, 
July 27th.] 

7] Name of Jesus. — This festival does not appear to have 
been generally observed until the beginning of the sixteenth 
century. In 1498 it was kept with the Transfiguration on 
August 6th. Portions of St. Bernard's well-known hymn, 
" Jesu, dulcis memoria," were sung in the Sarum Offices and 
Mass. The special point which this day sets before us is, 
the peculiar sanctity of that Name at which every knee should 
bow, a sanctity in some respects analogous to that of the 
Sacred Name by which God was known to His people of old, 
but representing to us the love of the Saviour rather than the 
self-existence of the Godhead. On the " Seven Names," see 
December 17th. [Sar. Ep. and Gosp. : Acts iv. 8-12. St. 
Matt. i. 20-23.] 

Calendars — Sarum, York, Aberdeen. 

Represented — By the monogram ihc or {lis, Latin forms of 
IHC, the beginning of the old Greek IHCOTC. 

10] St. Laurence, Archdeacon of Rome and Martyr. — 
Nothing is certainly known of St. Laurence's early years, but 
the Spaniards claim him as their countryman. He was 
ordained deacon by Sixtus or Xystus II., and soon afterwards 
appointed chief of the seven deacons who served in the 
Roman Church. The Christians were at this time under- 
going the eighth general persecution, that of Valerian, and 
Sixtus was led to martyrdom a.d. 258. Laurence, his deacon, 
made a most affecting appeal to be allowed to suffer with his 
"father," whom he had so often assisted in offering the Holy 
Sacrifice. This did not come to pass ; but within a week he 
drew on himself the fury of his persecutors by distributing 
the property of the Church among the poor Christians, and 
when asked to deliver it up, shewing Christ's poor instead as 
the true treasure. He was then laid on an iron frame like a 
gridiron, and slowly burned to death over live coals. He 
suffered with marvellous fortitude, praying for the conversion 
of Rome. Prudentius in a beautiful hymn ascribes the con- 
version of that city to the martyr's intercession. He is 
named in the earliest known Roman Calendar, a.d. 354, and 



in the Comrnunicantes in the Canon of the Mass. [Sar. Ep. 
and Gosp. : 2 Cor. ix. 6-10. St. John xii. 24-26.] 

Ca lendars — All . 

Dedications of Churches — About two hundred and fifty, and 
three with other Saints. 

Represented — As a deacon, with gridiron, and with thurible, 
church and book, long cross-staff, or money-bag. 

24] St. Bartholomew, Apostle and Martyr. — [See notes 
on Gosp. Ep. and Coll.] 

Dedications of Churches — About one hundred and fifty. 

Represented — With a Haying-knife in his hand ; sometimes 
a human skin on his arm. 

28] St.Augcstine, Bishop of Hippo, Confessorand Doctor. 
— This great confessor and doctor of the Western Church was 
born atTagaste.in Numidia, November 13, A.D.354. Hisfather 
was one Patricius, a pagan, and his mother the holy Christian 
Monica, commemorated as a saint in the Latin Church on 
May 4th. Augustine appears to have had a liberal educa- 
tion, but to have been early corrupted by theatres and other 
immoral influences in Carthage, whither he had been sent to 
learn rhetoric, etc. Here, at the age of eighteen, he became 
the father of a son named Adeodatus. Cicero's writings 
excited the philosophic spirit in his mind, and he at first 
thought he saw in Manichaeism a solution of all difficulties. 
But it could afford him no lasting satisfaction. His discovery 
of the superficiality of Faustus the Manichaean prevented him 
from committing himself to Manichseanism, and while in an 
unsettled state, he wrote, at the age of twenty-six, on " The 
Beautiful and the Fitting." In a.d. 383 he went to Rome 
to teach rhetoric, and there lived much among the Manichees, 
whose heresy he at length quite abandoned, and joined the 
Academicians, only to find in the conflict of philosophies as 
much bewilderment as ever, and, on the whole, inclining to 
general scepticism. In a.d. 384 he removed to Milan, where 
he gradually fell under the influence of St. Ambrose, as also 
of his mother, who now came to live with him, with his 
friend Alypius, his brother Navigius, and his son Adeodatus. 
Her influence told for good on the young men in many ways. 
The mother of Adeodatus, with whom Augustine had so long 
lived, was cruelly sent back to Africa without her son at 
Monica's entreaty. Augustine had not yet found rest and 
strength in Christ, nor could he find them in Plato, whose 
works he read in a Latin translation. He could not long 
deny the existence of evil ; the sins of which his own con- 
science was full cried out against such teaching. He con- 
sulted Simplician of Milan, listened to the discourses of St. 
Ambrose, conversed with Pontitian, an African Christian, 
studied St. Paul's Epistles, and went to church with Alypius. 
The story of St. Anthony went to the depths of his inmost 
soul. He felt that Christ and His Gospel were living powers. 
He longed for the pure and blessed life of those holy ones 
who followed Christ. But he had to struggle with his love 
of pleasure, his passions, his earthly ties. And as he lay 
down and wept, he heard a child's voice singing Tolle, Lege. 
The words went to his heart ; he opened the roll of St. Paul's 
Epistles and read, "Not in rioting and drunkenness, not in 
chambering and wantonness, not in strife and envying. But 
put ye on the Lord Jesus Christ, and make not provision for 
the flesh, to fulfil the lusts thereof" [Rom. xiii. 13, 14]. This 
was the turning-point. On Easter Eve, April 25, a.d. 387, 
he was baptized by St. Ambrose at Milan, together with 
Alypius and Adeodatus, and on the following day they were 
admitted to their first Communion. The legend that St. 
Ambrose and St. Augustine together composed the Te Deum 
on this occasion may have some foundation in fact. How- 
ever this may be, Augustine was now happy. As he says 
himself, the notes of the hymns and canticles of the Church 
flowed in at his ears, and God's truth revealed itself in his 
heart, and he wept for joy ; it was well for him to be there. 
But soon probably he would be involved in the conflict 
between Ambrose and Justina [April 4th]. Monica died too 
about this time, and the loud weeping of Adeodatus was 
checked by Augustine, who thought such a display of sorrow 
inconsistent with Christian hope. At length, however, 
nature prevailed, and Augustine also wept. They found com- 
fort in praying for Monica, and "the sacrifice of our ransom 
was offered for her." So far we are mainly indebted to St. 
Augustine's own Confessions for the particulars of his life ; 
the rest is gathered from a life of him by his friend Possidius, 
and from scattered allusions in his epistles, etc. Want of 
space forbids more than a very hasty glance at the remainder 
of his history. He was at Rome a.d. 388, and in 391 was 
ordained priest by Valerius, Bishop of Hippo, the city of the 
Numidian kings, but now more famous as the See of Augustine. 



Cfre s@mor it>olpDapief of august 



161 



Here lie preached a great deal for Valerius, and corrected an 
abuse of the agapce, a custom of which we perhaps have a sur- 
vival in the panis benedictus distributed in France. In a.d. 
395 he was consecrated Bishop, and soon was much occupied 
in the famous ecclesiastical controversy with the Donatists, 
and had a literary correspondence with St. Jerome. From 412 
to 418 he had to combat the heresy of Pelagius, and was him- 
self led into exaggerated statements of doctrine, and into a 
persecuting policy. He seems to have forgotten how by an 
exercise of his own freewill he had himself cast off the old 
man and his deeds, and was disposed to attribute to Divine 
Grace a constraining power destructive of human freedom, 
and to have laid down maxims most dangerous to morality. 
He wrote a letter to Sixtus, priest of Rome, which gave rise 
to much controversy, the Gallican Church especially combat- 
ing his views. In a.d. 427 he published "Retractations," — 
not a recantation, but a survey and revision, — the result of 
a calmer consideration of former statements. In June a.d. 
430, Hippo was besieged by the Arian Vandals, but Augustine 
ceased not to preach and to work till in August he was pro- 
strated by fever, and on August 30th he died in his seventy- 
seventh year. In his last hours he repeated the Penitential 
Psalms with many tears, and had them fixed on the wall 
opposite to his bed. His body was buried at Hippo, removed 
to Sardinia fifty-six years after by exiled African Bishops, 
and A.D. 710 redeemed from the Saracens by Luitprand, King 
of the Lombards. Since then it has been at Pavia, but in 
1837 some portions were sent to a church in Algeria, on the 



ruined site of Hippo. [Sar. Ep. and Gosp. : Ecclus. xlvii. 
8-11. St. Matt. v. 13-19.] 

Calendars — All. 

Dedications of Churches — Twenty-nine, except any which 
may be to St. Augustine of Canterbury [May 26th]. 

Represented — With a burning heart, or a heart with one or 
two arrows ; with an eagle. 

29] Beheading of St. John Baptist. — This minor festival 
of St. John Baptist commemorates his death as related in St. 
Matt. xiv. 1-12. It probably took place shortly before the 
Passover. The 29th of August is the day of the dedication of 
a basilica at Alexandria on the site of a temple of Serapis, 
in which basilica reputed relics of St. John Baptist were 
kept. Portions are shewn at Amiens, Pome, and elsewhere. 
One of the explanations of the name of " Halifax, "the church 
of which parish is dedicated to St. John the Baptist, is that 
the halig feax, or holy hair, of the Baptist was shewn at a 
hermitage there : a tradition embodied in the present arms of 
the town, though there are, perhaps, other explanations at 
least as probable. The nativity of St. John the Baptist [June 
24th] is observed as his greater festival, because of its 
miraculous character and its connection with that of our 
Blessed Lord. [Prov. x. 28-32, and xi. 3, 6, 8-11. St. 
Mark vi. 17-29.] 

Calendars — All. 

Represented — The headless body prostrate, the daughter of 
Herodias holding a charger with the head in it, and the 
executioner looking on. 



102 



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Cfje c$i\m li)olpDa^0 of ^eptembec. 



1] Giles, Abbot and Confessor. — The earlier part of the 
legend of St. Giles, or yEgidius, according to which he was an 
Athenian who came to Marseilles and became acquainted 
with St. Cicsarius of Aries, is given up by Mabillon and the 
Bollandists as fabulous. His " Lives" are all later than the 
eighth century, and are full of anachronisms and marvels. 
They contain a beautiful story which may be founded on fact, 
relating how one day Childebert III., King of the Franks [cir. 
a.d. 695-711], according to some, or Wamba, King of the 
Goths, according to others, was hunting in a forest, when the 
hunted doe fled for refuge into the cave of a hermit who had 
been nourished by her milk. They shot an arrow after the 
doe, and on entering the cave found Giles sheltering the poor 
beast, with the arrow in his own shoulder. Touched at the 
sight, the King had the wound dressed, became the hermit's 
friend, built a monastery on the site of the cave, and made 
Giles the Abbot. Afterwards the famous Charles Martel sent 
for him to Orleans to take refuge from the Saracens. In a.d. 
721 they were driven back, and he returned to his abbey, 
where he died before a.d. 725. A considerable town called 
"St. Giles's " arose about the abbey, which was a great resort 
for pilgrims. The story of the hunted doe is given with the 
incident of the arrow in the Sarum, York, and Aberdeen 
Breviaries, without it in the Roman. St. Giles is esteemed 
as the patron of cripples from his alleged refusal to be cured 
of a lameness, hence churches dedicated to him are often at 
the original entrances to cities, where cripples were accustomed 
to gather together and beg. He was also the patron of Edin- 
burgh, where a great image of him that had been carried in 
processions was destroyed by John Knox. [Sar. Ep. and 
Gosp. : Eeclus. xxxix. 5-9. St. Luke xi. 33-36.] 

Calendars — All. 

Dedications of Chnrches — One hundred and forty-six, and 
one with St. Martin. 

Represented — With the hind and the arrow in various ways ; 
with a milk-cup in his hand. 

7] Enurchus, Bishop of Orleans. — The name of this 
Bishop as we have it is an erroneous reading of "Evurtius," 
found in the Calendar of 1604, and repeated in all subsequent 
editions. He is variously described as a martyr and as a 
confessor, and by Tillemont identified with Eortius, who 
subscribed the acts of the Council of Valence A.D. 374. In 
the Acta Sanctorum he is placed under Constantine, but there 
are no trustworthy accounts of him, and it is impossible to 
say how he found a place in our Calendar. The York Breviary 
lias three lections to this effect — that he was a subdeacon of 
the Roman Church who came to Orleans at the time of a con- 
tested election to the see, and was designated as Bishop by 
a dove lighting on his head, the power of working miracles 
following on his consecration. When he perceived his end to 
be drawing near, he feared that the former dissension would 
be renewed after his departure, and so chose one Anianus as 
his successor. 

Calendar — York. 

Dedications of Churches — None. 

Represented — With the dove. 

8] Nativity of the Blessed Virgin Mart. — This festival, 
called "St. Mary's Mass in Harvest" [Laws of Alfred the 
Great, xx.], has a special Preface in the Sacramentary of St. 
Gregory, and was very generally celebrated in the middle 
ages with octave and vigil. As to the parentage of the 
Blessed Virgin, see July 26th. Nicephorus gives a descrip- 
tion of her personal appearance and character, purporting to 
come from St. Epiphanius, who in the fourth century derived 
it from a still more ancient source. See Baring-Gould's 
Lives of the Saints. [Sar. Ep. and Gosp. : Ecclus. xxiv. 17-22, 
and Wisd. iv. 1-7, alternately through the Octave, the latter 
being always read on Sunday and the Octave Day. St. Matt. 
i. 1-16 through the week, and on the Octave Day St. 
Luke xi. 27, 28.] 

Calendars — All. 

14] Holt Cross Dat. — This festival originally commemor- 
ated, as it has continued to do in the Eastern Church, that 
famous appearance of the ' ' sign of the Son of Man in the 
heavens," which is said to have decided the conversion of the 
Emperor Constantine. But in Breviaries of the West the lec- 
tions relate mainly to the recovery by the Emperor Heraclius 
[a.d. 629] of that supposed portion of the Cross which had 
been preserved in a richly-jewelled case at Jerusalem [see 
May 3rd], and carried away by Chosroes, King of the Persians. 
Heraclius entered Jerusalem barefoot and meanly clad, hold- 
ing the precious reliquary in his arms. This being opened, 
the sacred wood was lifted wp before the people, hence pro- 
bably the feast is called the " Exaltation " of the Holy Cross, 



though some attribute both the name and the observance of 
the day to the original exposition of the wood in Constantine's 
new basilica, a.d. 335. In a.d. 635 Heraclius had to retreat 
before the Mohammedans ; and he then, foreseeing the speedy 
ruin of Jerusalem, carried the sacred treasure to Constanti- 
nople, after which its history becomes obscure. In the days 
when relics were multiplied, supposed particles of it were 
attached to other pieces of wood to preserve them, and these 
pieces in time came to be venerated as portions of the true 
Cross. The English name of this day was "Holy Rood 
Day in September," to distinguish it from " Holy Rood Day 
in May." [Sar. Ep. and Gosp. : Gal. v. 10-12, and vi. 12-14- 
St. John xii. 31-36.] 

Calendars — All. 

Dedications of Churches — One hundred and six, two with St. 
Mary and one with St. Faith. Holyrood Abbey and Palace in 
Edinburgh are named from the famous " Black Rood of Scot- 
land," fabulously reported to have come down from heaven. 

17] Lambeut, Bishop and Marttr. — St. Landebert or 
Lambert was born of Christian parents of rank and wealth 
at Maestricht, where, after a careful education, he was com- 
mitted to the charge of St. Theodard, the Bishop, at whose 
death he succeeded to the see. When Childeric II. , King of 
France, was dethroned and murdered, a.d. 673, Lambert, 
who was known to be his friend, was driven from his see by 
Ebroin, " Mayor " of Maestricht, and retired to the Monastery 
of Stavelot, where he spent seven years in strict monastic 
obedience, while Faramond, a Canon of Cologne, was put in 
his place as Bishop. In a.d. 6S1, however, Ebroin was 
murdered, the intruding Bishop expelled, and Lambert 
restored to his see. Here he laboured in converting the 
barbarous heathen inhabitants of that land of marshes, peat- 
mosses, and willow-holts, and multitudes came to his baptism. 
A hillock near the Meuse was long pointed out as a place 
where he used to sit and teach. About a.d. 709 Lambert's 
relations took it upon themselves to resent some invasion 
of the lands belonging to his see, and two members of a 
powerful family were put to death. Their relations in turn, 
resolving on revenge, and hearing that Lambert was at Liege, 
then a small place, fell upon him there and put him to death 
with a spear, as also his nephews Peter and Andeloc, who 
were trying to defend him. His sanctity of life led to his 
violent death being considered as a sort of martyrdom, as 
in the case of St. Edward the King [March 18th]. His 
body was sent in a boat to Maestricht, and buried in the 
Church of St. Peter. A church was built at Liege on the 
place of martyrdom, and thither his remains were translated 
a.d. 721 by his successor in the See of Maestricht, which 
see was now removed to Liege. Thus the village became a 
great city, as it is at this day. But the Cathedral Church of 
St. Lambert was utterly destroyed at the Revolution, and 
its site is now a market-place. In the present cathedral, 
formerly the Collegiate Church of St. Paul, part of the 
Saint's relics are preserved. [Sar. Ep. and Gosp. : Heb. v. 
1-6. St. Matt. ix. 35-38, and x. 7, 8, 16.] 

Calendars — All except Roman. 

Dedications of Churches — Two. 

Represented — With spear or dart in his hand or at his feet ; 
sometimes a palm-branch ; stabbed with javelins ; beaten 
with a club. 

21] St. Matthew, Apostle, Evangelist, and Martyr. — 
[See notes on Gosp. Ep. and Coll.] 

Dedications of Churches — Twenty-five. 

Represented — With a money-box or purse ; with a spear, 
axe, or carpenter's square. As Evangelist, with a winged 
man. 

26] St. Cyprian, Archbishop of Carthage and Martyr. 
— This festival was originally kept, together with that of St. 
Cornelius, Bishop of Rome, on September 14th, but on account 
of Holy Cross Day was transferred to the 16th both in East 
and West. In our reformed Calendar the great St. Cyprian 
occupies the place of another of the same name, a converted 
magician of Antioch. Thascius Cyprianus was born at Car- 
thage about the beginning of the third century. His father 
was in a position to give him a liberal education, and he 
became a professor of rhetoric. At the persuasion of Cascilius, 
a presbyter, he became a Christian, though not without a 
struggle that reminds us of St. Augustine. Like that dis- 
tinguished convert, he finally embraced the Faith with all his 
heart, and was baptized. He sold his goods to feed the poor, 
and applied himself to the study of Holy Scripture and other 
sacred writings, particularly those of Tertullian. Assuming 
the name of his spiritual father, he was styled Thascius 
Csecilius C3 T prianus. Not long after his baptism he was 



Cfre 8@mor Wpoaps of September. 



165 



ordained priest [a.d. 247], and soon after that was made 
Bishop of Carthage, not without the strenuous opposition of 
a small party headed by Novatus and Felicissimus. In the 
Decian persecution, A. d. 250, he used the liberty which our 
Lord had given [St. Matt. x. 23], and fled for the sake of his 
flock, in obedience, as he says, to a Divine intimation that he 
might thus at that time best glorify God. The heathen had 
furiously raged together, crying, "Cyprianus ad hones, Cypri- 
anus ad bestias," also calling him Ooprianus, from the Greek 
word for dung, thus fulfilling literally the words of St. Paul [1 
Cor. iv. 13]. From his retirement he wrote many letters to his 
clergy and took a most active interest in the welfare of his 
peojjle ; and between the importunity of the lapsed to be at once 
restored to Church privileges, and the extreme doctrine of 
Novatian, that the lapsed could never be restored, he took so 
wise a course that many councils afterwards adopted it. He 
returned to Carthage after the Easter of a.d. 251, and held 
a synod, in which his own view was confirmed. During a 
dreadful pestilence which prevailed in A.D. 252 many blamed 
the Christians, and thought they could appease the gods by 
persecuting those who turned the people from them. But 
Cyprian won general goodwill and admiration by going about 
and doing works of charity among heathens as well as 
Christians. The African Church now had rest from without ; 
but the endless question as to the lapsed was revived under 
countless perplexing forms ; there was a dispute as to the age 
for infant baptism ; and lastly, the important controversy as to 
the validity of baptism by heretics and schismatics. Cyprian 
held, and his doctrines were confirmed by a numerous 
council held at Carthage a.d. 255, that such baptisms were in 
all cases null and void, and hence his famous controversy with 
Stephen, Bishop of Rome, who held them to be valid if admin- 
istered with the right words and matter. In all this we hear 
nothing of Papal Infallibility, or even Supremacy, nor of the 
Roman doctrine of "Intention." In a.d. 257 Cyprian was 
banished to Curubis, where he remained till the following 
year, when he was arrested in Carthage and commanded to 
sacrifice to the gods. On his refusal, the decree was read out 
that Cyprian should be slain with the sword, whereupon he 
responded, " Deo gratias. " While he was led out to execution 
the people wept, and said they would be beheaded with him. 
Being brought into a field outside the city, he took off his 
outer garments, knelt down at the appointed place, and 
prayed. Soon his head was struck off by the sword, and the 
faithful took the clothes stained with his blood, and buried 
his body on the Mappalian Way. Two churches were after- 
wards built, one on the place of his burial, called Mappalia, 
the other on the place of his martyrdom, called Mensa 
Cypriana, because there, as in sacrifice, he had offered his 
life to God. In later times [a.d. 806] the body was removed 
to Aries, and later still to Compiegne, where it rested with 
that of St. Cornelius. The name of St. Cyprian is mentioned 
in the Comriiunicantes in the Canon of the Mass. [Sar. Ep. 
and Gosp.: Wisd. v. 15-19. St. Matt. x. 23-25.] 

Calendars — All except the Austin Canons', with St. 
Cornelius, on the 14th. In Hereford and Paris a commemora- 
tion only, with St. Cornelius, on the 14th. [See above.] 

Dedications of Churches — One, Chaddesley, in Worcestershire. 

Represented — With a gridiron and a sword. 

29] St. Michael and all Angels. — [See notes on Gosp. 
Ep. and Coll.] 

Dedications of Churches — About six hundred. 

Represented — St. Michael as an angelic warrior, often in 
armour, contending with the dragon ; weighing souls in 
scales ; with scales simply. The nine orders of angels have 
various characteristic attributes, for which we must refer to 
special works on Iconography. They generally, however, 
have the names of their orders on labels or otherwise. Those 
of greatest dignity have fully-developed crowns ; while, to mark 
supposed degrees in rank, others have crowns less ornamented, 
or mere circlets with a single cross, or crosses over their fore- 
heads only, or plain caps or wreaths on their heads. 

30] St. Jekome, Priest, Confessor, and Doctor. — St. 
Jerome was born in the earlier part of the fourth century, of 
Christian parents, somewhere on the confines of Dalmatia and 
Pannonia. He received a liberal education, and was designed 
for the legal profession. At Rome he was instructed by 
Donatus the famous grammarian, as well as by one Victorinus, 
whose conversion is related in St. Augustine's Confessions. 
At this time he was in the habit of attending the courts to 
hear the lawyers plead, and he also used to explore the cata- 
combs. Strange to say, his baptism was deferred till he was 
quite a young man. Having been baptized, he made a journey 
into Gaul with his friend and fellow-student Bonosus, and 
passed some time at Treves, where he wrote his earliest 



works, and became impressed witli deep religious feeling and 
earnest Christian zeal. From about a.d. 370 to 372 he was at 
Aquileia with his friend Rufinus. In A.D. 373 he suddenly 
set out for the East with three friends, passing through 
Thrace, Bithynia, Galatia, Pontus, Cappadocia, and Cilicia. 
At Caasarea they saw the great St. Basil, and then journeyed to 
Antioch, where Jerome had a serious illness ; and he was still 
suffering from ill-health there in the Lent of a.d. 374, when 
he did not consider himself exempted from the observation of 
the fast. He now abandoned the reading of profane authors, 
and gave himself to the study of divinity and the practice 
of asceticism, retiring with his books to a desert in Chalcis, 
where he severely chastised his body, and laboured hard to 
learn Hebrew. While he was yet in the desert the Meletian 
schism broke out. Jerome espoused the side of Paulinus, the 
Bishop recognized by Rome at Antioch, against that of 
Meletius recognized by the East. The East was distracted 
with controversy too as to the hypostasis ; and being urged 
to accept the phrase, Jerome applied to Damasus, Bishop 
of Rome, early in a.d. 377, who in the following year sent 
an answer to Paulinus. The same year he came to Antioch, 
and was ordained priest by Paulinus 011 the strange condition 
that he should not be expected to act as such. In a.d. 3S0 
he went to Constantinople, where he remained two or three 
years, pursuing his own studies, and hearing the eloquent 
instructions of Gregory Nazianzen. In A.D. 381 Meletius died, 
but his partisans carried on the old contention ; and in a.d. 
382 Damasus called Paulinus, with his followers and 
opponents, to Rome, where a council was held, and Jerome 
acted as secretary to Damasus. And now began that close 
friendship between the two which lasted till the death of the 
latter, at whose earnest request Jerome undertook that 
famous revision of the then received Latin versions of the 
Scriptures, which resulted in the Vulgate, as it afterwards 
came to be called, when some centuries after its author's 
death it had driven its elder rivals out of the field, and be- 
come the one recognized version of the Bible in the Latin 
churches. His growing fame drew around him a crowd of 
enthusiastic admirers, many of them noble ladies, to whom he 
represented as strongly as he could the heavenly graces of a 
single life. But he had so many enemies that he felt obliged 
to quit Rome after the death of Damasus in a.d. 384. He 
sailed in August a.d. 385 with several friends, and came 
to Antioch, having been hospitably received on the way 
by Epiphanius, Bishop of Salamis. He was now joined by 
Paula, a wealthy Roman widow, who came with a number of 
religious maidens. The whole party made a tour of the Holy 
Land, visited Egypt, returned to Palestine in a.d. 386, and 
settled at Bethlehem. Here Paula founded four monasteries, 
three for women and one for men, over which last Jerome 
presided. Here he passed the remainder of his life, engrossed 
in his pursuits ; while, unhappily, his declining years were, as 
his earlier years had been, embittered by fierce controversies. 
One serious dispute he had was with St. Augustine ; and but 
for the gentleness and forbearance of the holy Bishop, it must 
have led to a breach between them. He was also engaged in 
a long war against Origenism, involving a quarrel between 
himself and his old friend Rufinus, who would not condemn 
the errors of Origen. We are sometimes repelled by faults of 
temper and other defects in St. Jerome's character ; while yet 
in his lifelong devotion to great objects, and especially that of 
giving to the Western Church the best possible version of the 
Bible, his character rises to true sublimity. But his life's work 
was comparatively little thought of in his own day. An armed 
band of Pelagian heretics attacked his monastery at Bethlehem; 
he escaped with difficulty, and remained in hiding over two 
years. He returned a.d. 418; but, broken in body and mind, 
gradually failed in both, and died September 30, A.D. 420. He 
was buried at Bethlehem, and his body is said to have been 
translated to Rome in the thirteenth century. He has always 
been esteemed as the most learned and eloquent of the Latin 
Fathers ; and his familiarity with Latin, Greek, and Hebrew, 
with ancient history and philosophy, and with the manners 
and scenery of the East, were invaluable to him as a translator 
and an expositor of Holy Scripture. His one hundred and 
forty-seven extant and genuine epistles, his treatises and com- 
mentaries, and his translations, have indeed well earned for 
him his title of one of the four doctors of the Western Church. 
[Sar. Ep. and Gosp. : Ecclus. xlvii. 8-11. St. Matt. v. 13-19.] 

Calendars — All. 

Dedications of Churches — None. 

Represented— Willi red hat and robe, later as a cardinal ; 
with lion, ink-bottle, wallet and scroll, church, hour-glass, 
skull, stone ; beating his breast with a stono, kneeling on 
thorns, or wearing a garment interwoven with thorns. 



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Cfjc et^mor ijwlptrapg of HDctobcr. 



1] Rejiights, Bishop of Rhemes. — This saint, often called 
St. Remi, " Apostle and Patron of France," was born about 
a.d. 439, of noble parents, long after their other children, 
his birth having been foretold by one Montanns, a hermit. 
He received a suitable education, and was remarkable for 
holiness of life, so that he was made Bishop of Rheims in the 
twenty-third year of his age, and afterwards Primate of 
Gaul, whence Rheims became the Metropolitical See of 
France. He is chiefly known as having baptized Clovis, or 
Hlodwig, the first orthodox Christian King of the Franks, with 
such solemnity that the convert asked, "Patron, is this the 
kingdom of God ?" At the font the holy bishop said, " Bend 
tli v head gently, Sicambrian, burn what thou hast worshipped, 
worship what thou hast burned." Hence subsequent French 
kings were styled "Eldest Son of the Church" and "Most 
Christian King." Clovis had been, previous to embracing 
the Faith, under the influence of his Christian Queen Clothild, 
as Ethelbert of Kent had been under that of Queen Bertha ; 
and his conversion, as in the case of our own first Christian 
King, was speedily followed by that of great numbers 
of his subjects. [See May 26th.] Remigius proved a help- 
ful counsellor to Clovis, and together they founded three 
French sees. He died a natural death, January 13, a.d. 533, 
having administered the Holy Eucharist to his people but a 
few days before. His body was laid in the little Church of 
St. Christopher, in a place corresponding to the entrance to 
the choir of the present great basilica which bears his name, 
and which was consecrated by Pope Leo the Great October 
2, a.d. 1049, the body of St. Remi having been solemnly 
translated on the previous day, which thenceforth superseded 
January 13th as his festival. The legend of the sacred ampul 
of chrism brought down from heaven by a white dove for the 
baptism of Clovis, and used for the anointing of the French 
kings until it was destroyed at the Revolution, is not heard of 
till nearly four hundred years after the death of St. Remi. This 
venerable relic was publicly broken in 1793, but a particle of 
the glass and some of the chrism are believed to have been 
preserved, and are still shewn in the treasury at the Cathedral 
Church of Notre Dame in Rheims, together with a new ampul 
made in imitation of the old one. The body of the saint is 
still enshrined at the Church of St. Remi. [Sar. Ep. and 
Gosp. : Heb. vii. 23-27. St. Luke xii. 35-40.] 

Calendars — All. 

Dedications of Churches — Seven, unless any be to St. Re- 
migius of Lincoln. 

Represented — With the ampul, or a dove bringing it to him. 

6] Faith, Virgin and Martyr. — The story of St. Faith, or 
Fides, is very like that of other early virgin martyrs. She 
was born of Christian parents, and while still very young 
brought to her trial. She suffered under the cruel Datian 
[see January 22nd] in the latter part of the third century at 
Agen, in Aquitaine. Refusing to sacrifice to Diana, she boldly 
confessed Christ notwithstanding the most horrible tortures, 
endeavouring, as she said, to shew herself worthy of her name. 
Having been beaten with rods, and bound to a brazen bed 
over burning coals, she was at last beheaded. Several spec- 
tators, rebuking the tyrant, and refusing to sacrifice, suffered 
with her. The Martyrologies mention another St. Faith under 
June 23rd as a martyr with her mother Sophia and her sisters 
Spes and Caritas. The three sisters were invoked in some 
York litanies. [Sar. Ep. and Gosp. Ecclus. li. 9-12. St. 
Matt. xiii. 44-52.] 

Calendars — Sarum, York, Hereford, Aberdeen, and Paris. 

Dedications of Churches — Sixteen, and one with All Saints; 
also the crypt of old St. Paul's. 

Represented — The three sisters as children holding swords. 

9] St. Denys, Areopagite, Bishop, and Martyu. — All we 
know from Scripture of Dionysius the Areopagite is that he 
was a certain man of Athens, converted by the preaching of 
St. Paul [Acts xvii. 34]. Eusebius makes him to have been 
first Bishop of Athens, and according to a later tradition he 
suffered martyrdom there. The remarkable philosophical 
works long supposed to have been written by him are now 
generally considered to be the productions of some Neo- 
Platonists of the sixth century. His place in our Calendar is 
the result of what was a popular belief for many centuries, 
that the Areopagite and St. Denys of France were the same 
person, formerly Bishop of Athens, who having come to Rome 
was sent by St. Clement to preach in Gaul. This is the 
tradition of the Greek as well as of the Western Church, and 
was embodied in the Offices of the Mediaeval Churches 
generally. According to this legend, St. Dionysius had as 
companions in work and in martyrdom Rusticus, a presbyter, 
and Eleutherius, a deacon. It first appears in the middle of 



the fifth century. According to another version, the Dionysius 
sent by Clement, or the successors of the Apostles, was not the 
Areopagite ; and according to Gregory of Tours, a.d. 570, he 
was sent to Paris under the consulship of Decius circa a.d. 
253, and was slain with the sword, being Bishop of the 
Parisians circa A.D. 272, so that he was in that case a totally 
different person. The Augsburg Missal of 1555, the Paris 
Breviary of 1836, and probably other service-books, adopt 
this last account ; while the present Roman Missal, Breviary, 
and Martyrology identify St. Denys of France with the 
Areopagite, the Breviary also attributing to him the Celes- 
tial Hierarchy and other works referred to above. The 
Eastern Church commemorates the Areopagite on October 
3rd, on which day the Roman Martyrology mentions a 
Dionysius and his companions, who are identified with the 
Areopagite and his companions by Bseda and others down to 
Alban Butler, who adopts the account which places SS. Denys, 
Lucian, Quintin, Crispin, and others with them, in the third 
century [see January 8th], without any reference to the 
Breviary. St. Denys was one of the most popular saints of 
the Middle Ages, particularly in France, in which country he 
was venerated as one of its greatest apostles. According to 
the "Acts," he was exposed to wild beasts at Paris, cast into 
a fiery furnace, crucified, and finally with E,usticus and Eleu- 
therius beheaded on the "Martyrs' Mount," Montmartre. 
The later story that St. Denys carried his head in his hands 
from Montmartre to the site of the Abbey of St. Denys doubt- 
less arose out of symbolical representations originally in- 
tended to convey nothing more than that he was beheaded. 
[Sar. Ep. and Gosp. : Acts xvii. 10-34. St. Luke vi. 17-23.] 

Calendars — All. 

Dedications of Churches — Forty-three. 

Represented — Headless, and carrying the bare or mitred 
head in his hand ; sometimes not decapitated, bare or mitred, 
but still carrying a head in his hand. 

13] Translation of King Edward, Confessor. — Eadward, 
or Edward, called " The Confessor," was elected to the English 
throne a.d. 1042, and died a natural death, January 5, 1066. 
The popular reverence for him, which culminated in his being 
regarded as the patron saint of England, was a matter of 
gradual growth, and arose in a great measure out of the mass 
of legend that gathered around his true history. At the same 
time he must have shewn personal qualities which won the 
affection of his people while he lived, and were remembered 
with reverence after his death. This popular esteem is the 
more noteworthy when we reflect that there was no one 
remarkable thing either in his life or in his death to account 
for it. Rather, in some respects, as, for example, in his strange 
love of hunting, he was not very saint-like. He was, however, 
devoted to religious exercises and to the founding of monas- 
teries and churches. The great Abbey Church of St. Peter 
at Westminster was through him completed, and solemnly 
dedicated on the Feast of the Holy Innocents, a.d. 1065, but 
he was too sick to be present, and on the Eve of the Epiphany 
he died. On the following festival he was buried before the 
high altar in the new church, a great concourse of nobles and 
ecclesiastics being present. William I. adorned his tomb 
with silver and gold, and Archbishop Becket removed his 
body to a richer shrine, October 13, a.d. 1163. After the 
rebuilding of the church by Henry III. a sumptuous shrine 
was constructed ; and the wreck of this, with later additions, 
still remains. The translation by St. Thomas is the one 
commemorated in the Calendar. The shrine was demolished 
by order of Henry VIII. , and the body buried in the Abbey, 
but in 1557 it was replaced in the restored shrine with great 
pomp. The restoration of the festival of his former transla- 
tion to our Calendar in 1561 shews the veneration in which 
his memory continued to be held, a veneration which was 
scarcely extinct even in 1760, when lying eulogists compared 
the devotion of George II. to that of St. Edward ! Touching 
for the ' ' king's evil " arose out of the belief that St. Edward 
could cure disease by his touch, and that the power remained 
with his posterity. It was last performed by Queen Anne, 
and a special Office for it is found in many Books of Common 
Prayer. The same power was attributed to the kings of 
France. A ring given by St. Edward in his last illness to 
the Abbot of Westminster was long preserved as a relic 
which could cure nervous diseases ; a legend being attached 
to it. Succeeding kings blessed "cramp-rings" on Good 
Friday. [Sar. Ep. and Gosp. : Ecclus. xxxix. 5-9. St. Luke 
xi. 33-36.] [See General Appendix.] 

Calendars — Sarum, York, Hereford, Monastic. 

Dedications of Churches — Twenty-one, either to him or to St. 
Edward the Martyr ; one at Cambridge is to the Confessor. 



C&e a^inor J^olpoaps of Octoder. 



169 



Jiepregente.il — With the ring, sometimes with a purse. 

17] Etheldeeda, Virgin. — /Ethelthryth, Etheldreda, or 
Audrey, was one of four daughters of Anna, King of the East 
Angles, who were all esteemed to be saints, the others being 
Sexburga, Ethelburga, and Withburga. Of these Etheldreda 
was apparently the third. She was married against her will 
to Tunbert, an East Anglian prince, who bestowed on her 
the Isle of Ely as a dowry. The marriage remained merely 
nominal, and Tunbert soon died. His widow then retired 
to Ely in order to devote herself to the religious life. But in 
A.D. 660 she was obliged to become the wife of Prince Eg- 
frid, son of Oswy, King of Northumbria. Nothing, however, 
would induce her to break her resolution of perpetual virginity ; 
and when Egfrid came to the throne of his father, a.d. 670, 
he sought the help of the famous Wilfrid, or Wilfrith, to bring 
her over to his views. Wilfrid, however, appears to have 
secretly confirmed her in her own, and at last a divorce was 
effected. In A.D. 671 they parted, Egfrid to seek a more 
suitable wife, Etheldreda to take the veil at the hands of 
Wilfrid. Having continued for a year in the Monastery of 
Coldingham, she made her way to her best-loved Ely. She 
crossed the Humber at the Brough and Winteringham ferry, 
and stayed some little time at the adjacent village of West 
Halton, where her staff, as was believed, grew into the largest 
ash-tree in the neighbourhood, and where her memory is still 
preserved in the dedication of the church. Arriving at Ely, 
she established a religious house, over which Wilfrid made 
her Abbess. She now practised asceticism, as we learn from 
Bede, of the most rigid type, and at the same time made Ely 
a great religious centre for East Anglia. " She was taken to 
our Lord," savs Bede, " in the midst of her flock, seven years 
after she had been made Abbess." A.D. 679, and she was buried, 
with those who had gone before, in a wooden coffin. In 
A.D. 695 her sister and successor St. Sexburga translated her 
body, placing it, entire and uncorrupt, in a Roman stone or 
marble coffin brought from Grantchester [Cambridge]. The 
body was afterwards enshrined in the existing cathedral ; and 
on the 17th of October, the feast of her translation, pilgrims 
fared to her shrine from all quarters. Our word "tawdry" 



is said to be derived from pilgrims' " signs" or other objects 
bought at " St. Audrey's Fair." [Sar. Ep. and Gosp. : 2 Cor. 
x. 17— xi. 2. St. Matt. xxv. 1-13.] 

Calendars — Sarum, Hereford. 

Dedications of Churches — Six, one destroyed. Ely Cathe- 
dral to her with St. Peter. 

Represented — In monastic habit, but crowned, and with 
crosier, book, or budding staff. 

18] St. Luke, Evangelist. — [See notes on Gosp. Ep. and 
Coll.] 

Dedications of Churches— Seventeen, and one with All Saints. 

Represented — With picture of Blessed Virgin Mary ; as 
Evangelist, with winged ox. 

25] Crispin, Martyr. — Crispin and his brother Crispinian 
are celebrated among the band of missionaries who came from 
Rome with St. Denys, January 8th, 20th, and October 9th. 
Fixing their abode at Soissons, they preached and instructed 
the people by day, and when not so engaged exercised the 
trade of shoemaking for a maintenance. Hence they have 
been considei'ed the tutelar saints or patrons of that craft, 
and of two famous societies in France called Freres Cordon- 
niers. The two brothers were beheaded, October 25, A.D. 
288, after severe tortures, under Eiccius Varus, the Roman 
Governor of Soissons, during the progress of the Emperor 
Maximian through Gaul. In the sixth century a basilica was 
built and dedicated to them at Soissons. their probable place 
of interment, though there is a curious tradition in Kent that 
they were buried at Stones End, in that county. [Sar. Ep. 
and Gosp. : 1 Cor. iv. 9-14. St. Matt. x. 16-22.] 

Calendars — All but Boman and Monastic. 

Dedications of Churches — None. 

Represented — Shoemaking ; with shoemakers' tools, or strips 
of hide, or with a cornucopia full of boots and shoes. 

28] SS. Simon and Jitde, Apostles and Martyrs. — [See 
notes on Gosp. Ep. and Coll.] 

Dedications of Churches — Two in their joint names. 

Represented — St. Simon with a fish or two, an oar, a fuller's 
bat. usually a saw. St. Jude with a boat, ship, club, bat, 
inverted cross, halbert, or carpenter's square. 



170 



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€f)e a^inor iDolpoaps of Jftotiember. 



I] All Saints' Day. — [See notes on Gosp. Ep. and Coll.] 
Dedications of Churches — Eleven hundred and forty-eight, 

also twenty-four with St. Mary, and eleven to other saints 
with All Saints. 

5] See "State Services." 

6] Leonard, Confessor. — This saint was born of noble 
Frankish parents in the court of Clovis, who stood sponsor 
for him at the font to do honour to his father. Having 
become a disciple of St. Remigius [October 1st], he resolved 
to embrace the religious life, notwithstanding the earnest 
dissuasion of the King. After remaining some time in the 
Monastery of Micy, near Orleans, he retired to a hermitage 
in a forest near Limoges, converting many on his way. He 
was not allowed to remain here alone, for many flocked to 
him, and a monastery arose on the spot, which was endowed 
by a successor of Clovis with as much of the forest as Leonard 
could ride round in a night on his ass. Here Leonard ruled 
at the head of a flourishing community till his death, about 
a.d. 559. He is said to have taken great interest in prisoners, 
and to have obtained leave from Clovis to release many ; 
hence he is regarded as the patron of prisoners. He is also 
reputed to have been a deacon. [Sar. Ep. and Gosp. : Ecclus. 
xxxix. 5-9. St. Luke xi. 33-36.] 

Calendars — All except Roman and Paris. 

Dedications of Churches — About one hundred and fifty, one 
with St. John, and one with St. Mary. 

Represented — As a monk or abbot, with chains, fetters, etc. 

II] St. Martin, Bishop and Confessor. — This famous 
saint was born early in the fourth century at Sabaria, in 
Pannonia [Hungary], but brought up at Pavia. Both his 
parents were Pagans, but Martin at ten years old used to 
frequent the Christian churches and ask to be made a 
catechumen. His father, a military tribune, enrolled him in 
the army at fifteen, and he remained in this condition of life 
nearly three years before his baptism, free from the common 
vices of soldiers, and full of good works. Once in winter he 
met a poor man begging outside the gate of Amiens, and see- 
ing him barely clad, cut off half of his own military cloak with 
his sword, and gave it to the beggar. The next night he saw 
a vision of Jesus clad in the same portion of his cloak, saying 
to angels standing by, " Martin, yet a catechumen, hath 
covered Me with this garment. " When he had been baptized, 
and had served in the army about five years, he sought his 
discharge, saying, " I am Christ's soldier ;" but being taunted 
with cowardice, he offered to stand before the line unarmed, 
and to march into the ranks of the enemy in the Name of the 
Lord Jesus and protected by the sign of the Cross. The next 
day the enemy sued for peace and surrendered, whereupon 
Martin got his discharge. On leaving the army, he sojourned 
with Hilary of Poictiers [January 13th], who ordained him 
exorcist ; but being warned in a dream, he went to visit his 
parents, and converted his mother to the Faith. Here he 
was publicly flogged by Arian heretics, and had to retire to 
an island, where he lived on roots ; here he took hellebore 
by mistake, and narrowly escaped being poisoned. On St. 
Hilary's return from exile [January 13th], Martin followed 
him to Gaul, and established a monastery near Poictiers. In 
a.d. 371 he was much sought after to be first Bishop of Tours. 
The neighbouring Bishops objected, but had to give way to 
the voice of the people. Martin lived as a monastic Bishop 
in a secluded spot two miles from Tours, with eighty dis- 
ciples, who were cave-dwellers, while he himself lived in a 
wooden hut. As Bishop he shewed great zeal in demolishing 
temples and trees consecrated to Pagan worship ; and, like St. 
Boniface [June 5th], he cut down a sacred tree in order to 
satisfy the rustics as to the truth of his religion. He also 
boldly rebuked and withstood the usurping Emperor Maximus, 
who condemned to death the heretic Priscillian and his imme- 
diate followers on the ground that it was a new and unheard-of 
iniquity for a secular judge to decide an ecclesiastical cause. 
During the last sixteen years of his life he lived in close retire- 
ment, where he had many supernatural visions ; and on 
November 9, a.d. 401, he died at Candes, near Tours. On 
November 11th he was buried in a cemetery just outside Tours 
as it then was, and eleven years afterwards St. Brice, his 
successor, built a chapel over the tomb. [See July 4th.] St. 
Martin's cope [cappa] used to be carried into battle and kept 
in a tent where Mass was said, hence the term capella, chapel. 
In time a blue banner, divided to represent St. Martin's cloak, 
was carried instead, until it was superseded by the famous Ori- 
flamme, the banner of St. Denys. [Sar. Ep. and Gosp. : Ecclus. 
xliv. 17, 20, 21-23 ; xlv. 6, 7, 15, 16. St. Matt. xxv. 14-23 ] 

Calendars — All. 

Dedications of Churches — One hundred and sixty. 



Represented — On horseback, dividing his cloak for the 
beggar ; as a Bishop ; a Martinma-s goose by his side. 

13] Bruius, Bishop. — St. Britius, or Brice, was brought 
up in St. Martin's Monastery near Tours, and was ordained 
deacon and priest by St. Martin. He had given much trouble 
by his disorderly conduct while young, and even after his 
ordination St. Martin had a mind to depose him ; but he 
said, " If Christ endured Judas, why not I Brice?" and pre- 
dicted that Brice would succeed him in the Bishopric, which 
came to pass. Even when he had become a Bishop grave 
charges were brought against him, and he either fled from 
Tours or was deposed for many years. The Sarum Breviary 
contains the legend that on his being accused of being the 
father of an infant, he adjured it by Christ to say if he were 
its father, and it replied, "Thou art not my father." And 
when the people ascribed this to magic he took burning coals 
in his birrus to St. Martin's tomb, saying, " As this vestment 
is unhurt by the fire, so is my body unpolluted." But the 
people of Tours would not believe him, and drove him from 
the Bishopric. He then went to Rome and related all to the 
Pope, was acquitted of the gravest charges, and returned to 
his see in the seventh year armed with Papal authority. In 
his latter days he acquired the reputation of a saint, and 
dying a.d. 444, was buried near St. Martin in the chapel he 
had himself built. [Sar. Ep. and Gosp. : Wisd. x. 10-14. 
St. Luke xix. 12-28.] [July 4th, October 11th.] 

Calendars — All except Roman and Monastic. 

Dedications of Churches — One in England, viz. Brize Norton, 
and that of Llanverres in North Wales. 

Represented — Carrying burning coals in his vestment; an 
infant on the ground near him. 

15] Machutus, Bishop. — Maelog, Malo, Mawes, Maclon, 
Maclovius, or Machutus, was a native of Wales, but trained 
in a monastery at Aleth [now St. Malo], in Brittany, under 
St. Brendan, from whom, when he grew up, he received the 
habit. Afterwards he became Bishop of Aleth, and converted 
the neighbouring islet of Aaron into a monastery. But the 
opposition of the local chiefs obliged him to leave his see, and 
he went to Saintes, where Leontius, the Bishop, gave him a 
cell at Brie, and here he remained till recalled to Aleth. 
Soon he had to flee again, and this time he settled with some 
monks from Brittany at Archambray, where he died Novem- 
ber 15, a.d. 564. His relics were acquired by the Church of 
Aleth in the seventh century in a discreditable manner, and 
in a.d. 975 were taken to Paris, where they were lost at the 
Revolution. Many wonderful legends were related of him. 
[Sar. Ep. and Gosp. : Ecclus. xliv. 17, 20-23 ; xlv. 6, 7, 15, 
16. St. Luke xix. 12-28.] 

Calendars — Sarum, York, Hereford, Aberdeen. 

Dedications of Churches — St. Mawes, in Cornwall. 

Represented — As a Bishop. 

17] Hugh, Bishop of Lincoln. — Hugh of Avalon, or de 
Grenoble, was born of a noble Burgundian family, a.d. 1140. 
His mother died when he was eight years old ; and his father 
then entering a monastery of regular canons near his castle, 
dedicated the child Hugh in the same place, committing him 
to the care of an aged brother of the house, who instructed 
him in sacred and secular learning. Having been ordained 
deacon at the age of nineteen, he resolved to join the then 
new order of Carthusians, one of the reformed Benedictine 
orders. His brother canons having in vain tried to keep him 
back, he escaped, and was admitted into the Grande Char- 
treuse, the first house of the order. In process of time he 
was ordained priest, made procurator of the monastery, and 
sent to England to govern the first Carthusian house in this 
country, which had been founded a.d. 1181 by Henry II. at 
Witham, in Somerset, but unsuccessfully managed by two 
previous priors. Under the care of Hugh the monastery 
became very prosperous. " The King, who for the opinion 
he had of his holinesse, vsed often," says Godwin, " priuately 
to conferre with him, remembering how great wrong he had 
done the Church of Lincolne in so long keeping it without a 
Bishop, determined to make amends by giuing them a good 
one at last, and procured this Hugh before he vnderstood of 
any such thing toward, to be elected Bishop of that see. He 
gouerned very stoutly and with great seuerity, yet so, as he 
was more reuerenced and loued then feared. His excom- 
munications were very terrible vnto all men, and the rather, 
for that it was noted, as I find deliuered, some notable 
calamity otherwise did lightly follow them. His Church of 
Lincolne he caused to be all new built from the foundation, a 
great and memorable worke, and not possible to be performed 
by him without infinite helpe." Indeed, as has been well 
said by another, "a more zealous and indefatigable prelate 



€f)e senior ^olpDaps of Boumbzv. 



173 



than was Bishop Hugh of Lincoln seldom, if ever, presided 
over a see of our own or any other Christian land." He 
yearly visited Witham for devout retirement, living as a 
brother, with no mark of distinction but the Bishop's ring. 
He was overtaken by his last sickness on his w-ay back from 
one of these sojournings, and died in London, November 17, 
A.d. 1200, as they were singing in his hearing the Nunc 
dimittis in the Office of Compline. He was solemnly buried in 
Lincoln Minster, the journey from London having taken six 
days. King John of England and King William of Scotland 
met at Lincoln and helped to carry the bier, three archbishops 
and nine bishops being also present, with a multitude of abbots 
and priors. Eighty years afterwards his body was solemnly 
deposited within its golden shrine in the "angel choir" 
behind the high altar, Edward I. and his Queen, the Arch- 
bishops of Canterbury and Edessa, many bishops, and two 
hundred and thirty knights being present. St. Hugh was 
one of the most popular English saints, and the day of the 
accession of Queen Elizabeth [November 17th] was commonly 
called "St. Hugh's Day." [Sar. Ep. and Gosp. : Ecclus. xlv. 
1-5. St. Mark xiii. 33-37.] 

Calendars — Sarum, Aberdeen. 

Dedications of Churches — Quethioek, in Cornwall, unless it 
be to some local saint. 

Represented — With a tame swan which he had ; holding 
three flowers. 

20] Edmund, King and Martyr. — This Eadmund, or 
Edmund, the last of the native under-kings of East Anglia, 
was placed on the throne at the age of fifteen years, in 855 ; 
and when the Danes invaded that province in 870, he fought 
against them, but was beaten and taken prisoner. They 
then offered him his life and his kingdom if he would for- 
sake Christianity and reign under them. When he refused, 
they tied him to a tree and shot him with many arrows, and 
at last cut off his head, which they flung into a thicket. The 
following year, when the Danes had retired, the body was 
recovered, and the head found among the brambles, guarded, 
it was said, by a great grey wolf. Over his relics rose the 
famous Abbey of Bury St. Edmunds ; and no figure was 
more common in the painted glass and on the rood-screens 
of East Anglia than that of this martyred King. He could 
scarcely have died the death of a martyr unless his life had 
been that of a confessor for Christ ; and what we are told is 
that though he was very young, he was distinguished as a 
model prince by his religion and piety, his restoration of 
ruined churches, his good government, and his determined 
hostility to everything mean and bad. He was never married, 
and, like many monks and other devout persons, he learned 
the psalter by heart, and the book which he was said to have 
used was shewn at Bury. His name is connected with much 
that is legendary, and the Sarum Breviary has a grotescpie 
account of the finding of the head, etc. [Sar. Ep. and Gosp. : 
Ecclus. xxxi. 8-11. St. Luke xiv. 26-33.] 

Calendars — Sarum, York, Hereford. 

Dedications of Cluirches — Eifty-five (fifteen being in East 
Anglia), unless any be to St. Edmund the Archbishop. 

Represented — Crowned and pierced by many arrows ; bound 
to a tree as above ; a wolf guarding his body or crowned head ; 
an arrow in his hand. 

22] Cecilia, Virgin and Martyr. — Csecilia, a Roman lady, 
was venerated as a virgin martyr at a very early period, and 
the martyrdom of her and of her three companions is referred 
to in the Martyrology attributed to St. Jerome, and in the 
earliest Missals and Breviaries. Yet it is very difficult to 
find her true date and place, so conflicting are the accounts. 
According to the earliest, she suffered in Sicily A.D. 176-180; 
according to another, in Home A.D. 230 ; while the Greek 
Menologies say at Rome, in the time of Diocletian, a.d. 284- 
305. Nor have we any authentic accounts of her life and 
history. There was a church dedicated to her at Rome, 
where Pope Paschal I. placed her supposed body, removed 
from the Catacombs, in 821, and provided that the praises of 
God should be sung around her tomb day and night. Hence 
probably arose the legends that connect her name with sacred 
music, there being nothing of the kind in the earliest accounts 
of her. One circumstance related in the legendary "Acts" 
is that by her prayers she brought an angel down to convince 
her newly-married husband that she ought to lead a life of 
perpetual virginity. The Acts of St. Cecilia, though not 
genuine, have been remarkably confirmed as to substance by 
discoveries in the Catacombs, including that of her original 
tomb, probably, in a cemetery with many epitaphs of mem- 
bers of the Csecilian family. [Sar. Ep. and Gosp. : Ecclus. li. 



9-12. St. Matt. xiii. 44-52.] Her name occurs in the Nobis 
quoque in the Canon of the Mass. 

Calendars — All. 

Dedications of Churches — Two. 

Represented — Crowned ; bearing wreaths of roses or other 
flowers ; a palm ; a sword ; an almond branch ; a sprig of 
flowers ; in later representations she is holding a portable 
organ or harp, or playing on an organ. 

23] St. Clement I., Bishop of Rome and Martyr. — Ac- 
cording to common ti-adition, the "fellow-labourer" men- 
tioned by St. Paul [Phil. iv. 3] as having his name written 
in the Book of Life, is to be identified with the third of the 
Bishops of Rome, whose name is mentioned in the Communi- 
cantes in the Canon of the Mass. But so much legend has grown 
up around the name of Clement, and so little trustworthy in- 
formation has come down to us, that we hardly know anything 
about him. From Rome the R,oman Clement wrote his "First 
Epistle " to the Corinthians on the occasion of a schism towards 
the end of the first century, and is hence regarded as one of the 
"Apostolical Fathers." The second epistle ascribed to him 
is rather a homily, and must have been written at least a 
generation later than his time. Other epistles, and a mass of 
" Clementine literature," undoubtedly spurious, have been 
attributed to him. An account of his martyrdom, probably 
no earlier than the ninth century, tells how he was banished 
to the Crimea ; and having converted the whole district by 
his miracles, was by Trajan's order cast into the sea with an 
anchor round his neck, an event pictured in frescoes of the 
tenth or eleventh century in the Church of St. Clement at 
Rome. So, too, the Sarum and Roman Breviaries. But no 
writer who speaks of the Bishop Clement describes him as a 
martyr until we come to Rufinus and Zosimus, about a.d. 
400, and they do not mention the anchor story. [Sar. Ep. 
and Gosp. : Phil. iv. 1-3. St. Luke xix. 12-28.] 

Calendars — All except the Parisian. 

Dedications of Churches — Forty -seven, and one with St. 
Mary. 

Represented — As Bishop or Pope, with double or triple 
cross ; an anchor in his hand, to his neck, or at his feet ; 
leaning on an anchor ; a fountain springing rip by him. 

25] Catharine, Virgin and Martyr. — It would be hard 
to find a saint more generally reverenced than St. Catharine, 
or one of whom so little is really known, not one single fact 
related about her being reasonably certain. She has usually 
been identified with a nameless lady of Alexandria, of whom 
Eusebius [H. E. viii. 14] says that when she resisted the 
unhallowed advances of the Emperor Maximinus he punished 
her with banishment and deprivation of goods. With refer- 
ence to the once popular legends of St. Catharine, Baronius 
himself says that silence is better than falsehood mixed with 
truth. The Sarum Breviary contains many more marvels 
than does the modern Roman, but the Parisian of 1836 con- 
tains none. In the Sarum and Roman Breviaries we are told 
that Catharine combined the study of the liberal arts with 
fervent faith, and prevailed in argument over the most 
learned philosophers, kindling in them the love of Christ so 
that they were content to die for His sake. Then Maximin 
caused her to be scourged and bruised with leaded whips 
and kept in prison for eleven days without food. Next she 
was put on a wheel with sharp blades, but at her prayers the 
wheel was broken, and then she was beheaded on the 25th 
of November. Her body was marvellously borne by angels 
to Mount Sinai, in Arabia. The Sarum Breviary tells of a 
river of oil that was seen to flow from her tomb, etc. The 
angels are now explained by Alban Butler and other Roman 
Catholic writers to have been monks. Her extraordinary 
popularity in France and England dates from the bringing of 
alleged relics of her from Mount Sinai to Rouen by one 
Simeon, a monk, who died a.d. 1035. She is accounted the 
patron of secular, as St. Jerome is of theological learn- 
ing. [Sar. Ep. and Gosp. : Ecclus. li. 1-8. St. Matt. xiii. 
44-52.] 

Calendars — All. 

Dedications of Churches — Fifty-one. 

Represented — With a wheel or wheels, often spiked ; with 
a sword, a book, a lamb, or a palm ; carried by angels to 
Mount Sinai. 

30] St. Andrew, Apostle and Martyr. — [See notes on 
Gosp. Ep. and Coll.] 

Dedications of Churches — Nearly six hundred, and three 
with other Saints. 

Represented — With a cross saltire, or sometimes an ordinary 
cross in his hand. 



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170 



Cfje e@mor it)olptiaj?s of December. 



6J Nicolas, Bishop of Myra, in Lycia. — The great fame of 
St. Nicolas, like that of St. Catharine, is founded on a vast 
mass of picturesque legend rather than on anything we now 
really know about him. The earliest accounts of him which we 
have were written about five hundred years after his death, if, 
as is stated, it is to be placed A. D. 342. But the great venera- 
tion in which he was undoubtedly held in the Greek and Latin 
Churches in early times points to something extraordinary 
in his life and character. The Liturgy of St. Chrysostom con- 
tains a prayer in which his name is mentioned with that of 
other famous Eastern Saints, shewing in what honour he has 
long been held in the East, and he is still venerated in Russia 
next after the Holy Mother of God. Justinian built a church 
in his honour at Constantinople about a.d. 430, indeed he was 
titular saint of four churches there. The most remarkable 
legends concerning him are that when a new-born babe he 
stood up for two hours in an ecstasy, and on Wednesdays and 
Fridays refused to suck. Being left as a young man with a 
considerable fortune, he flung a bag of gold successively to 
each of three daughters, that they might marry honourably. 
When ordained priest he sailed for the Holy Land, and 
averted shipwreck by his prayers in a storm. About a.d. 
325 he was elected Bishop of Myra, and by the sign of the 
Cross restored to health a burned child. He is traditionally 
reported to have been present at the great Council of Nicaaa, 
and is so represented in Eastern pictures of the Council. 
Here losing all patience with Arius, he dealt a violent blow 
at the jaw of that heretic, for which he had to undergo tem- 
porary deprivation and imprisonment. He is said to have 
obtained from the governor of Myra the release of three men 
imprisoned in a tower, the picture of which may have given 
rise to that of three children in a tub. The legend of his 
raising these children to life may be thus accounted for. He 
was much invoked by sailors, and accounted the patron of 
children. His tomb at Myra was much resorted to for a 
miraculous oil which flowed from it. In a.d. 1087 some 
merchants of Bari in southern Italy carried off the relics to 
their own city. The " Boy-bishop" pageants of the middle 
ages began on St. Nicolas' Day, and lasted till Childermas or 
Holy Innocents' Day. [Sar. Ep. and Gosp. : Ecclus. xliv. 
17-23; xlv. 6, 7, 15, 16. St. Matt. xxv. 14-23.] 

Calendars — All. 

Dedications of Churches — Three hundred and seventy-two, 
and seven with St. Mary, one with St. Swithun. 

Represented — With three children in a tub, or kneeling 
before him ; with three golden balls in various ways, some- 
times on a book with three loaves ; with an anchor, or a ship 
in the background. 

8] Conception of the Blessed Virgin Mary. — The obser- 
vation of this festival began in the East in early times, but 
did not become general in the West till the fifteenth century. 
As the doctrine of the Immaculate Conception became more 
developed in the Roman Communion, the festival was from 
time to time elevated in rank. The term "Immaculate," 
however, was not used in the Missal or Breviary till 1854, 
when Pius IX. made the doctrine of the " Immaculate Con- 
ception " an article of faith. [Sar. Ep. and Gosp. : Ecclus. 
xxiv. 17-22. St. Matt. i. 1-16.] 

Calendars — All. 

13] L.VCY, Virgin and Martyr. — We know nothing of St. 
Lucy, as the sole authority for her story is her fabulous 
" Acts," a Christian romance similar to the "Acts " of some 
other virgin martyrs, though probably based on facts. She 
was highly honoured at Rome in the sixth century, as appears 
from the Sacramentary of St. Gregory, and her name occurs 
in the Nobis quoque of the Mass. St. Aldhelm wrote much 
about her, not only in prose, but in his poem De laude 
Virginitatis. The legendary account of her is that she was the 
daughter of a Christian lady in Syracuse, named Eutychia, 
and born in the latter part of the third century. Being 
asked in marriage by a young nobleman of Syracuse who was 
a Pagan, she declined his suit, having fully resolved to con- 
secrate her virginity to God. Her mother was not aware of 
this, and wished her to marry the youth ; but being restored 
from dangerous sickness after the prayers of her daughter at 
the tomb of St. Agatha at Catania [February 5th], she no 
longer advocated the marriage. Lucy then sold all her goods 
to feed the poor, and openly professed her dedication to 
Christ. Her former lover now hated her, and accused her 



to the Governor Paschasius in the Diocletian persecution. 
Boldly confessing Christ, she was condemned to infamy worse 
than death, but was delivered miraculously. Then they 
tried to burn her with the aid of pitch, oil, and fagots, but 
this attempt also failed. At last her throat was cut with a 
sword, and she died a.d. 303, predicting the peace of the 
Church, and announcing that Syracuse as well as Catania 
should have a virgin martyr. St. Lucy's Day regulates the 
Ember Days in December. [Sar. Ep. and Gosp. : Ecclus. li. 2- 
12. St. Matt. xiii. 44-52.] 

Calendars — All. 

Dedications of Churches — Two. 

Represented — With eyes in a dish, or on a book ; holding a 
dagger, pincers, or lamp ; with a sword through her neck ; 
in a caldron over a fire ; oxen unable to drag her along ; tor- 
mented by devils. 

16] Sapientia. — The first of the seven antiphons of the 
Magnificat sung in preparation for Christmas. [See notes on 
Fourth Sunday in Advent.] The others were, on the 17th, O 
Adonai ; 18th, Radix Jesse; 19th, Clavis David; 20th, 
Oriens; 22nd, Rex Gentium; 23rd, O Emmanuel (St. 
Thomas's Day having its own antiphon, Thoma Didyme). 
These titles of Christ were sometimes called the " Seven 
Names. " It has been maintained, with ' ' much ingenuity, " 
and more ignorance, that "0 Sapientia" was a saint, one of 
the eleven thousand virgins alleged to have suffered with St. 
Ursula. [Brady's Clavis Calcndaria, ii. 323.] 

21] St. Thomas, Apostle and Martyr. — [See notes on 
Gosp. Ep. and Coll.] 

Dedications of Churches. — Forty-five. 

Represented — With a carpenter's square ; with a spear or 
arrow. The square is associated with a legend of St. Thomas 
building a palace for an Eastern king. 

25] Christmas Day. — [See notes on Gosp. Ep. and Coll.] 

Represented — The Nativity is pictured as having taken 
place in a stable ; the ox and ass are invariably introduced 
[Isa. i. 3], also the " Star of Bethlehem " [St. Matt. ii. 9]. 

26] St. Stephen, the First Martyr. —[See notes on Gosp. 
Ep. and Coll.] 

Dedications of Churches — Forty, and one with St. Mary. 

Represented — As a deacon, holding one or more stones in 
various ways. 

27] St. John, Apostle and Evangelist. — [Sec notes on 
Gosp. Ep. and Coll.] 

Dedications of Churches — About two hundred and forty. 

Represented — With a cup, out of which issue one or more 
serpents ; with a palm branch ; writing ; as Evangelist, with 
an eagle ; sometimes it holds his iukhorn in its beak as he 
writes. 

28] Innocents' Day.— [Sec notes on Gosp. Ep. and Coll.] 

Dedications of Churches — Four. 

Represented — Being slain by Herod's executioners with 
swords or daggers, Herod seated in a throne looking on. 

31] Silvester, Bishop of Rome. — Silvester succeeded 
Melchiades as Bishop of Rome, January 31, a.d. 314. Con- 
stantine having defeated Maxentius two years before, and so 
gained political ascendancy for the Church. At his exhorta- 
tion Constantine built many basilicas, and ornamented them 
in a splendid manner. The Roman Martyrology and Breviary 
say that Silvester baptized Constantine, which is an historical 
error not found in the Parisian or in the Sarum Breviary ; 
the latter, however, does contain a curious legend of the 
Pagans making Silvester descend into a dragon's den in the 
Tarpeian rock, where St. Peter and other saints appeared to 
him, and he delivered Rome from the malignity of the dragon. 
There is no doubt that Silvester issued several regulations 
with regard to ritual, etc., but the famous "Donation of 
Constantine," which pretended to give the temporal sove- 
reignty to Silvester and his successors, is well known to be a 
i gross forgery of the eighth century. Silvester died December 
31, a.d. 335, and was buried in the cemetery of Priscilla on 
the Salarian Way, whence his body was removed to a church 
dedicated to him in the seventh century. [Sar. Ep. and 
Gosp.: Ecclus. 1. 1, 4, 5-12, 15, 21-23. St. Matt. xxv. 14-23.] 

Calendars— All 

Dedications of Churches — One, that of Chevelstone, Devon. 

Represented — As a Pope, baptizing Constantine ; an ox by 
his side, referring to a story of his bringing to life an ox that 
had been killed by magic. 



AN INTRODUCTION 



MORNING AND EVENING PRAYER 



The ordinary daily Offices of the Christian Church were de- 
rived from the Jewish economy ; the celebration of the Holy 
Eucharist being the distinctive devotional characteristic of 
Christianity. As David sang, "Seven times a day do I praise 
Thee" [Ps. cxix. 164]; and as Daniel "kneeled upon his 
knees three times a day, and prayed, and gave thanks before 
his God " [Dan. vi. 10], so down to that period during which 
the old and the new economy overlapped each other, a con- 
stant habit of praise and prayer in connection with the morn- 
ing and evening sacrifice, and at other hours of the day, was 
maintained in the Temple at Jerusalem, and in the Syna- 
gogues elsewhere. The Apostles continued the practice of 
devout Jews, and are spoken of in the book of their Acts as 
being in the Temple at the hour of prayer, or as offering their 
prayers elsewhere at the same hour. It was while "they 
were all with one accord in one place" at "the third hour of 
the day " [Acts ii. 1, 15] that the Holy Ghost descended upon 
them : " Peter went up upon the house-top to pray about the 
sixth hour" [Ibid. x. 9] : "Peter and John went up together 
into the temple at the hour of prayer, being the ninth hour " 
[Ibid. iii. 1] : "at midnight Paul and Silas prayed and sang 
praises unto God " [Ibid. xvi. 25] : and in the early zeal of 
their first love all the believers "continued stedfastly . . . 
in the prayers" [reus Trpoaivxah] " daily with one accord in 
the temple " [Ibid. ii. 42, 46], as a regular part of the system 
of that fellowship into which they had been baptized. 

When the habits of the Church began to be settled, it 
appears that the opening and the close of each day were 
appointed as the principal hours of prayer ; and that the 
three intermediate times, the third, sixth, and ninth hours, 
were still recognized, and marked by public worship. Ter- 
tullian, after giving the Scriptural examples cited above, 
goes on to say that though these "stand simply without any 
precept for their observance, yet let it be thought good to 
establish any sort of presumption which may both render 
more strict the admonition to pray, and, as it were by a law, 
force us away sometimes from our business to this service, 
(even as was the custom of Daniel also, according no doubt 
to the rule of Israel,) that so we should pray at least not 
seldomer than three times a day, we who are debtors to the 
Three, the Father, and the Son, and the Holy Ghost, exclusive, 
that is, of the regular prayers which are due, without any ad- 
monition, at the beginning of day and night." [Tert. de Orat. 
ix. 26.] In his treatise on fasting he also calls the third, 
sixth, and ninth hours "Apostolic hours of prayer." St. 
Cyprian refers to the habits of Old Testament saints, and 
draws the rational conclusion that the events of the Gospel 
gave proof that there was a "sacrament," or mystery, in the 
ancient practice of righteous men offering prayers at these 
seasons, as if the spiritual instincts of good men were already 
moving in the light of the Cross. "But to us, dearest 
brethren," he says, "besides the hours of ancient time 
observed, both seasons and sacraments of prayer are increased 
in number. In the morning we must pray," not waiting, 
that is, for the third hour, "that the Resurrection of the 
Lord may be commemorated with an early worship. This of 
old the Holy Spirit set forth in the Psalms, saying, ' My 
King and my God, unto Thee will I cry : my voice shalt 
Thou hear in the morning; in the morning will I stand before 
Thee, and will look up.' [Ps. v. 2.] And again, by the 
prophet the Lord saith, ' Early in the morning shall they 
seek Me, saying, Come and let us return unto the Lord our 
God.' [Hosea vi. 1.] At sunsctting likewise, and the close 
of day, needful is it that we should again pray. For as 
Christ is the true Sun and the true Day, when at the going 
down of this world's sun and light we make prayer and peti- 



tion that the day may again return unto us, we are petition- 
ing for that coming of Christ, which will give to us the grace 
of the Light eternal." [Cypkian, de Orat. Dom. xxii.] In 
the Apostolical Constitutions the same habit of the Church 
is referred to in very distinct terms : "Ye shall make prayers. 
. . . In the morning giving thanks, because the Lord hath 
enlightened you, removing the night, and bringing the day : 
at the third hour, because the Lord at that time received 
sentence from Pilate ; at the sixth hour, because in it He was 
crucified ; at the ninth hour, because all things were shaken 
when the Lord was crucified, trembling at the audacity of 
the impious Jews, not enduring that their Lord should be 
insulted ; at evening giving thanks, because He hath given 
the night for rest from our daily labours ; at cock-crowing, 
because that hour gives the glad tidings that the day is 
dawning in which to work the works of light." [Apioslol. 
Constit. viii. 34.] 

No account has come down to us which tells exactly of 
what these Primitive daily Offices consisted ; but St. Basil 
in the fourth century speaks of them as being made up of 
psalmody mingled with prayers, and specifies the nineteenth 
Psalm as one which was invariably used at the sixth hour. 
The fifty-first Psalm is also shewn, from him and other 
writers, to have been constantly used in the night service ; 
and the sixty-third was called the "Morning Psalm," being 
used at the beginning of the early service. The "Gloria in 
Excelsis " is also spoken of by St. Cbrysostom as "the Morn- 
ing Hymn " [see note in Communion Service], and the repeti- 
tion of the Kyrie Eleison many times seems to have formed 
another part of these ancient services. 

The daily Offices of the Eastern Church are of greater anti- 
quity than those of the Western, and there is little doubt 
that they represent, substantially, the form into which the 
Primitive Offices for the hours of Prayer eventually settled 
down. 1 Sufficient points of resemblance have been traced 
between these and the daily prayers used under the Jewish 
economy, to make it almost certain that the former were 
originally derived from the latter. 2 But there are also many 
particulars in which the Western daily Offices, and especially 
those of the English Church, 3 are analogous to those of the 
East ; and although they cannot be traced higher, in their 
familiar form, than the rule of St. Benedict [a.d. 530], it 
can hardly be doubted that men like SS. Benedict and 
Gregory would build upon the old foundations of Primitive 
Services, such as those now represented by the hours of the 
Eastern Church. In the Ancient Sacramentaries there are 
several series of Collects for daily use : one set of twenty- 
three in that of St. Gregory being entitled "Orationes de 
Adventu Domini quotidianis diebus:" another, of twenty, 
apparently for Lent, being headed "Orationes pro peccatis:" 
a third of many more in number being called "Orationes 
quotidiame. " There are also other sets in the same Sacra- 
mentary, "ad Matutinos lucescente die," "Orationes Matu- 
tinales," " Vespertinales," and " ad Completorium. " What 
place such Collects occupied in the daily Offices is not quite 
clear, but they plainly shew that the Primitive habit of the 
Church was kept up, and that daily prayers were con- 
tinually being offered in the Western as well as in the 
Eastern Church. Lessons from Holy Scripture were only 
read in the Synagogue on the Sabbath Day ; in the Temple 
none at all (except the Decalogue) were ever read. This 
custom was continued throughout the Church even until the 

i They are given at length iu Neai.e's Introd. Hist, o/ Eastern Church, 
vol. ii. eh. iv. 
- Freeman's Priiic. Div. Serv. i. 65. s Ihid. iog. 



i 7 8 



3n JinttoDuction to aborning ant) opening IPraper. 



time of St. Gregory : Epistles ami Gospels being read at the 
Holy Communion, but no Lessons at the hours of Prayer. 
St. Gregory established a system which afterwards devel- 
oped into that of the Breviary Lessons, but in the Eastern 
Church the Primitive practice of reading Holy Scripture at 
the celebration of the Eucharist, and on Sunday only at other 
offices, is still maintained. 

In Mediaeval times the daily Offices were developed into 
a very beautiful, but a very complex form ; being moulded 
exclusively to the capacities of Clergy and Laity living in com- 
munities, separated from the world especially for a work of 
prayer and praise, which was seldom interrupted by the calls of 
other avocations. Those used in England differed in several im- 
portant respects from the Roman Breviar}', 1 and are supposed 
to have had the same origin as the Communion Office, the line- 
age of which is traced in the Introduction to the Communion 
Service to the Church of Ephesus. Like those of the Eastern 
and Roman Churches, they consisted nominally of seven separ- 
ate services or hours [see p. 17 J ; but as in those churches at the 
present day these seven hours are aggregated into three, or 
even two services, so it is probable was the case, to a great ex- 
tent, in the Mediaeval Church of England, and the whole seven 
were only kept by a small number of the most strict among 
the Clergy and religious. The Reformers condensed the seven 
hours instead of aggregating them, and thus gave us Mattins 
and Evensong, as in the manner shewn by the Table at p. 
17. At the same time, the publication of Edward VI. 's and 
Queen Elizabeth's Primers shewed that they by no means 
intended to hinder, but rather to encourage those who still 
wished to observe the ancient hours of Prayer : and the 
Devotions of Bishop Cosin, with other Manuals framed on the 
same model, have given many devout souls the opportunity 
of supplementing the public Mattins and Evensong with 
prayers at other hours that equally breathed the spirit of the 
ancient Church. 

1 Freeman's Princ. Div. Serv. i. 246. 



In making this change the Reformers were doubtless 
endeavouring to secure by a modification of the Services what 
the theory of the Church had always required, the attend- 
ance of the Laity as well as the Clergy at the Daily Offices 
of Praise and Prayer. From very early days the Church of 
England had enjoined the Laity to be present at them, as 
may be seen in the collection of Decrees and Canons on the 
subject printed by Maskell [Mon. Hit. Ang. III. xxv-xxxiv.] ; 
but these injunctions appear to have been little obeyed, 
and their constant absence led the Clergy to deal with the 
Breviary as if it was intended for their own use alone, its 
structure becoming so complex that none but those who had 
been long used to handle it could possibly follow the course 
of the services day by day. In forming out of these complex 
services such simple and intelligible ones as our present 
Morning and Evening Prayer, a new opportunity was 
offered to the Laity of uniting their hearts and voices with 
those of the Clergy in a constant service of daily jjraise and 
prayer. 

Churches without such an offering of Morning and Evening 
Prayer are clearly alien to the system and principles of the 
Book of Common Prayer, if taken in their strict sense ; and 
to make the offering in the total absence of worshippers seems 
scarcely less so. But as every Church receives blessing from 
God in proportion as it renders to Him the honour due unto 
His Name, so it is much to be wished that increased know- 
ledge of devotional principles may lead on to such increase of 
devotional practice as may make the omission of the daily 
Offices rare in the Churches of our land. Then indeed might 
the time come when the Church of England could say, " Thou, 
God, sentest a gracious rain upon Thine inheritance ; and 
refreshedst it when it was weary." It might look for the 
developement of a perennial vigour springing from that " third 
hour of the day " when the Apostles first went forth in the 
might of their supernatural endowments ; and it might hope 
to meet with answers from on high, as sure as that which was 
given to Elijah "about the time of the Evening Sacrifice." 



Praigcti be tTje Horn Dailp: euen t!je <55oD JHljo TjcIpctTj us, aim poumTj H?is benefits upon 110. 

Dap op Dap toe macrntfp Cfjee, 
Ann toe toorstnu tlljp J13ame : eber tooilo toitfjottt enn. 



THE ORDER FOR 



MORNING AND EVENING PRAYER 



DAILY TO BE SAID AND USED THROUGHOUT THE YEAR. 



T | ^HE Morning and Evening Prayer shall be used in the accustomed place of the Church, Chapel, or Chancel ; 



except it shall be otherwise determined by the Ordinary of the place, 
they have done in times past. 



And the Chancels shall remain as 



And here is to be noted, That such Ornaments of the Church, and of the Ministers thereof at all times of their 



the accustomed place of the Church, Chapel, or Chancel] The 
rubric determining the place in which Mattins and Evensong 
(as distinct from the Litany and the Holy Communion) are to 
be said or sung has remained unaltered since the revision of 
Queen Elizabeth's reign, a.d. 1559. 

In the first English Prayer Book, that of 1549, the germ of 
this rubric stood at the head of Morning Prayer in the words, 
" The Priest being in the Quire, shall begin with a loud voice 
the Lord's Prayer, called the Pater voster ;" the Quire being 
thus taken for granted as the place where Divine Service was 
to be said or sung. 

In the second Prayer Book, that of 1552, the rubric was 
enlarged in this form : "IT The Morning and Evening Prayer 
shall be used in such place of the Church, Chapel, or Chancel, 
and the Minister shall so turn him, as the people may best 
hear. And if there be any controversy therein, the matter 
shall be referred to the Ordinary, and he or his deputy shall 
appoint the place, and the chancels shall remain as they have 
done in times past." 

At this time many Puritans, such as Bishop Hooper, desired 
to have the ancient custom altered, and the service said in the 
nave of the Church. "I could wish," said Hooper, "that 
the magistrates should put both the preacher, minister, and 
the people into one place, and shut up the partition called the 
chancel which separates the congregation of Christ one from 
the other." [Hooper's Serrn. iv. on Jonah.] The practice of 
saying the service in the chancel was also declared to be 
" Antichristian " by Martin Bucer : and on this plea it was 
forbidden in Queen Elizabeth's reign by a few lawless Bishops, 
such as Scambler cf Peterborough. 

And the Chancels shall remain as they have done in times past] 
This does not mean that the chancels are not to be destroyed, 
but that their interior arrangement shall continue as "in 
times past, " that is, in times before 1552, when the words were 
introduced into the rubric. A century later Archbishop 
Juxon's Visitation Articles inquire, " Do the chancels remain 
as they have done in times past, that is to say, in the con- 
venient situation of the seats, and in the ascent or steps 
appointed anciently for the standing of the Holy Table?" 

To meet the growing disposition to disuse and dismantle 
the chancels, some special directions were given among 
"Orders" issued in the latter part of 1561. 1 It was there 
ordered that Rood lofts which remained " untransposed shall 
be so altered, that the upper part of the same, with the Soller, 
be quite taken down, unto the upper parts of the vaults and 
beam running in length over the said vaults, by j)utting some 
convenient crest upon the said beam towards the Church, 

l "Orders taken tlie x clay of October, in the third year of the reign of 
our Sovereign Lady, Elizabeth, Queen of England, France, and Ireland, De- 
lender of the Faith, etc. 15y virtue of her Majesty's Letters addressed to 
her Highness Commissioners for Causes Ecclesiastical asfolloweth." [Brit. 
Mus. 5155 act: They are printed in Heylin's Hist. Reform. Eccl. Hist. Soc. 
od. 1849, n. 300; and also in Peary's Lawful Church Ornaments, p. 276.] 



with leaving the situation of the seats (as well in the Quire 
as in the Church) as heretofore hath been used. Provided 
yet that where any parish of their own costs and charges by 
common consent will pull down the whole frame, and re-edify- 
ing the same in joiners' work (as in divers churches within 
the city of London doth appear), that they may do as they 
think agreeable, so it be to the height of the upper beam 
aforesaid. Provided also that where in any parish church the 
said Rood loftes be already transposed, so that there remain 
a comely partition betwixt the Chancel and the Church that 
no alteration be otherwise attempted in them, but be suffered 
in quiet. And where no partition is standing, there to be one 
appointed." 

Up to a still later date there was, in fact, no other place 
provided for the Clergy to say the service from than the 
ancient seats in the chancel, and the "accustomed place " was 
the " pue " (beginning then to be so called) in which the Clergy 
and singers sat, and of which one was ordinarily situated on 
each side of the chancel. 

In the Advertisements of 15G5, to which the authority of 
the Crown could not be obtained, and which were issued by 
Archbishop Parker on his own responsibility for the Province 
of Canterbury only, it was directed "that the Common 
Prayer be said or sung decently and distinctly, in such place 
as the Ordinary shall think meet for the largeness and strait- 
ness of the church and choir, so that the people may be most 
edified." [Cardw. Docum. Aim. i. 291.] This shews the 
origin of the "reading-desk" in the nave of the church, 
which eventually became so common. Such a disuse of the 
chancel led to an important change in the character of Divine 
Service by the abolition of choral service, the "clerks" who 
were accustomed to sit in the chancel seats and sing the 
responsive parts of the service being reduced to one "clerk." 
who sat in a seat in front of the "reading-desk," and said 
them in a manner that was seldom befitting the dignity of 
Divine Service. Instead, moreover, of the chancels remaining 
as they had done in times past, they were too often looked 
on either as a kind of lumber-room, to be cleared out once 
a quarter for the administration of the Holy Communion ; 
or as a part of the church where the most comfortable and 
honourable seats were provided for the richer laity. Such 
customs have tended to obscure the sense of the rubric, and 
are recalled to memory only for the purpose of explaining 
how it came to be so disregarded in modern times. 

In Griffin v. Dighton, Chief-Justice Erie decided (on appeal 
in 1864) that the chancel is, by the existing law, the place 
appointed for the Clergyman and for those who assist him in 
the performance of Divine Service; and that it is entirely 
under his control as to access and use, subject to the juris- 
diction of the Ordinary. 

And here is to be noted, That such Ornaments of .'/;<■ Church] 
This has been popularly called "The Ornaments Etubric,"and 
may also be fittingly regarded as the Interpretation Clause to 



i8o 



Cbe ©rDct for horning ant) €tienmg Ipra^er. 



Ministration, shall be retained, and be in use, as were in this Church of England by the authority of Parliament, 
in the second Year of the reign of King Edw. VI. 



the Eitual Law of the Church of England. It is commented 
upon at length in the third section of the Ritual Introduction, 
pages 63-SO. 

in the second Year of the reign of King Edw. IV.] The 
year thus indicated extended from January 28, 1548, to 
January 27, 1549. [Nicolas' Chron. Hid. 330, ed. 1833.] 
As the first Prayer Book of Edward VI. 's reign, with the 
rest of the Act of Uniformity, passed the House of Lords on 
January 15th, and the House of Commons on January 21, 
1549, it is possible that it had received the Royal Assent, and 
had thus " the authority of Parliament " before the expiration 
of this "second year" of Edward VI. on the 27th ; but there 
is no evidence known to shew that such was the case, and all 



the evidence which is known is to the contrary : moreover, 
the book was not published until March 7th, and its use was 
ordered to begin only on June 9, 1549, more than four months 
after that "second year" of Edward's reign had ended. 

The " Ornaments of the Church and of the Ministers there- 
of," which were in use in the Church of England by authority 
of Parliament from January 28, 1548, to January 27, 1549, 
the second year of Edward VI., must therefore be understood 
as meaning those which had been used before the publication 
of the Prayer Book in the third year of Edward VI., and 
these were such Ornaments as had been in use previously to 
that King's reign, subject to such omissions as were made 
necessary by changes effected under Statutory authority. 



THE ORDER FOR 

'MOENING PEATEE 

DAILY THROUGHOUT THE YEAR. 



IT At the beginning of b Morning Prayer the 'Minister 
shall read with a loud voice some one rf or more 
of these sentences of the Scriptures that follow. 
And then he shall say that which is written after 
the said sentences. 

WHEN the wicked man turneth away from 
his wickedness that he hath committed, 



a Matins [1549 
only]. 

b From here ro the 
end of the Rubric 
following the Ab- 
solution [1552]. 
And likewise of 
Evening Prayer 

[1552J. 

c " hxecittor offi- 
cii" of Sarum rub- 
rics. 

d or more [1662]. 



and doeth that which is lawful and right, he shall 
save his soul alive. Ezek. xvm. 27. 

I acknowledge my transgressions, and my sin 
is ever before me. Ps. li. 3. 

Hide Thy face from my sins, and blot out all 
mine iniquities. Ps. li. 9. 

The sacrifices of God are a broken spirit : a 



The Order for Morning Prayer] The word "Order" in the 
sense here intended has almost passed out of use. It simply 
means regulation or ordinance, according to its derivation 
from the Latin word ordo. Morning Prayer was called by 
the ancient popular name of "Mattins" (abbreviated from 
Matutinai), in the original English Prayer Book of 1549 ; and 
that convenient name is still retained in the three Tables of 
Proper Lessons and Proper Psalms, and also in the Eliza- 
bethan Act of Uniformity. 

the Minister] That is, the person who ministers, whether 
Bishop, Priest, or, perhaps, Deacon. In the Latin Rubrics 
the corresponding term is " Executor officii." In the Rubrics 
of the Confirmation Office of 1549 the Bishop is called 
"Minister." In the fourth Rubric at the beginning of the 
Communion Service of the same date the Celebrant is called 
"the Priest that shall execute the holy Ministry. " In Queen 
Elizabeth's time the old Latin word was still in use, e.g. 
"Item. That the Ministers receiving the Communion at the 
hands of the Executor be placed kneeling next to the Table. " 
[Bishops' Interpr. of Queen Elizabeth's Injunctions ; Cakdwell, 
Doc. Ann. i. 206.] Other examples might be given. 

In Bishop Cosin's revision he appended to the word 
"Minister" the following note : "That is, he who at that 
time ministereth or celebrateth Divine Service ; " and although 
it was not deemed necessary at the time to print this note, 
it is valuable to us now as shewing the technical meaning 
which was attached to the word Minister when used in the 
Rubric. 

THE SENTENCES. 

The ancient Mattins of the Church of England began with, 
" In the Name of the Father, and of the Son, and of the Holy 
Ghost" (and the sign of the Cross), followed by an inaudible 
recitation of the Lord's Prayer by the Priest who officiated. 
Then was said, ' ' Lord, open Thou my lips : And my mouth 
shall shew forth Thy praise. " This opening of the service was 
retained in the 1549 Prayer Book, but the Lord's Prayer was 
directed to be said ' ' with a loud voice, " instead of secreto. 
In the 1552 Prayer Book, these Sentences, with the Exhorta- 
tion, Confession, and Absolution, were prefixed to Morning 
Prayer, but not to Evening Prayer. This addition was 
suggested, probably, by the second reformed Breviary of 
Cardinal Quignonez, in which the ancient Confession and 
Absolution, hereafter given, were placed at the beginning of 
Mattins. But other reasons are also apparent for the change. 
In the first place, the full effect of the dissolution of Monas- 
teries was making itself felt by ritualists, and a penitential 
prefix to the service was considered more appropriate for a 
mixed congregation than the previous mode of opening it, 
which was suitable for communities professedly spending 
nearly their whole time in the religious portion of a Christian's 
duty. And, in the second place, a relaxation of the rule 
about private Confession made it expedient to place a public 
Confession and Absolution within the reach of all, day by day. 



The Sentences themselves (which had nearly all been pre- 
viously in use as Capitula, during Lent) are a reproduction at 
the beginning of Divine Service of the Invitatories which were 
prefixed to the Venite in the ancient Mattins. In both cases 
the object is to give the keynote to the service which is to 
follow. In the Salisbury use two such Sentences, with a 
Versicle and Collect, were prefixed to Mattins on Easter Day. 
These were still ordered to be "solemnly sung or said " in the 
same place in the 1549 Prayer Book ; but on the appointment 
of the Sentences now in use, the former were directed to be 
used instead of Venite, and are printed before the Easter 
Collect. It was in this light that the Sentences were viewed 
by Bishop Andrewes, who suggested some others in the follow- 
ing note : "Adde hue, quod ad mvitandam pcenitentiam 
egregia sunt misericordia? et longanimitatis encomia ; Ps. 
lxxviii. 38 ; Jer. iii. 7, 12 ; Heb. iv. " 

As Invitatories intended to give the keynote to the Service, 
they may be advantageously used in the following, or some 
similar, order, appropriate to the various days and seasons : — 

Advent: "Repent ye." "Enter not." "0 Lord, correct me." 

Lent: " The sacrifices." "Rend your heart. " 

Fridays and Vigils : "I acknowledge." 

Wednesdays : "Hide thy face." 

Ordinary days : " When the wicked man." " I will arise." 
"If we say." 

Sundays, other holy days, and Eves : "To the LordourGod." 

There is a well-known traditional practice of singing one of 
these Sentences as an anthem; "I will arise " being very fre- 
quently so used. Such a practice seems to be in strict keep- 
ing with their character as Invitatories, and in analogy with 
the use of the Easter Sentences referred to ; as also with 
such a use of the Offertory Sentences in the Communion 
Service. 

read ivith a loud voice] This is an ecclesiastical or 
technical phrase, the explanation of which is to be found in a 
Rubric before the Te Deum in the previous editions of the 
Prayer Book : "Then shall be read two Lessons distinctly with 
a loud voice." "Then shall the Lessons be sung in a plain 
tune, after the manner of distinct reading ; and likewise the 
Epistle and Gospel. " It is the clara rox of older ritualists, 
and presupposes a musical intonation, with or without inflec- 
tion, to be the customary way of reciting Divine Service. 

The old use of the word is illustrated by two passages in 
an ancient treatise on Divine Service. "And this solemp- 
nyte asketh both inwarde besynes to haue deuocyon in harte, 
and also in syngi/ng and redi/ng with tongue." Tho writer, 
a little further on, censures those who nse their own private 
devotions while Divine Service is going on, or "wliyle other 
s .V n g yt or rede yt by note." [Mirror of our Lady, Blunt s 
ed. pp. 22, 23.] 

Some may consider that the terms of the Rubric, both here 
and before the Offertory Sentences, strictly limit the recitation 
of them to the clergyman officiating. There is, however, no 
ritual principle by which they are so limited. 



IS2 



aborning ptaper. 



broken and a contrite heart, O God, Thou wilt 
not despise. Ps. ii. 17. 

Rend your heart, and not your garments, and 
turn unto the Lord your God : for He is gracious 
and merciful, slow to anger, and of great kind- 
ness, and repenteth Him of the evil. Joel ii. 13. 

To the Lord our God belong mercies and for- 
givenesses, though we have rebelled against Him : 
neither have we obeyed the voice of the Lord our 
God, to walk in His laws which He set before us. 

Dan. ix. 9, 10. 

Lord, correct me, but with judgement ; not 
in Thine anger, lest Thou bring me to nothing. 

Jer. x. 24. Ps. vi. 1. 

Repent ye ; for the Kingdom of Heaven is at 
hand. s. Matt. in. 2. 

1 will arise, and go to my father, and will say 
unto him, Father, I have sinned against Heaven, 
and before thee, and am no more worthy to be 
called thy son. s. Luke xv. is, 19. 

Enter not into judgement with Thy servant, O 
Lord ; for in Thy sight shall no man living be 

justified. Ps. cxliii. 2. 

If we say that we have no sin, we deceive our- 
selves, and the truth is not in us : but, if we 
confess our sins, He is faithful and just to forgive 
us our sins, and to cleanse us from all unrighteous- 
ness. 1 S. John i. 8, 9. 



i a«[i66 2 ]. 



DEARLY beloved brethren, the Scripture 
moveth us in sundry places to acknow- 
ledge and confess our manifold sins and wicked- 
ness ; and that we should not dissemble nor 
cloke them before the face of Almighty God our 
heavenly Father ; but confess them with an 
humble, lowly, penitent, and obedient heart ; to 
the end that we may obtain forgiveness of the 
same, by His infinite goodness and mercy. And 
although we ought at ail times humbly to ac- 
knowledge our sins before God ; yet ought we 
most chiefly so to do when we assemble and 
meet together, to render thanks for the great 
benefits that we have received at His hands, to 
set forth His most worthy praise, to hear His 
most holy Word, and to ask those things which 
are requisite and necessary, as well for the body 
as the soul. Wherefore I pray and beseech you, 
as many as are here present, to accompany me 
with a pure heart and humble voice, unto the 
throne of the heavenly grace, saying after me ; 

IT A general Confession to be said of the whole con- 
gregation after the Minister, "all kneeling. 

ALMIGHTY and most merciful Father ; We 

f* have erred, and strayed from Thy ways 

like lost sheep. We have followed too much the 

devices and desires of our own hearts. We have 



THE EXHORTATION. 

There is an analogy between this Exhortation and some 
which were used, at the Holy Communion and in Lent, in the 
ancient services of the Church of England. There is also a 
trace of similarity between it and the opening of Pullain's 
UOrdre des Prieres Ecclesiastiques, printed for the use of the 
German refugees at Glastonbury, in 1552. The words of the 
latter are, "Mes Freres, qu'un chascun de vous se pr^sente 
devant la face du Seigneur, avec confession de ses fautes et 
pechez, suy vant de tout son cueur mes [pa]rolles. " J But there 
is too little resemblance between our Exhortation and these 
to give any critical ground for supposing that it was founded 
upon any of them ; and it must be concluded that those who 
revised the Prayer Book in 1552 were entirely responsible for 
its composition. 

It has been called a short homily on Divine worship ; and 
may also be taken as following up the general Invitatory, as 
it was followed formerly by the Venite. It was probably 
inserted here under the impression that the people at large 
were extremely ignorant of the true nature of Divine worship 
at the time. Five principal parts of worship are mentioned 
in it : [1] Confession of sin ; [2] Absolution ; [3] Thanksgiv- 
ing and Praise ; [4] The hearing of God's Word ; [5] Prayer 
for spiritual and bodily benefits. In this structure also it 
bears some analogy to the Venite. 

The Minister celebrating Divine Service is directed to 
"say" this Exhortation, "saying" being the ritual term for 
reciting on one musical note, or "monotoning," as distin- 
guished from "singing," which is reciting with musical inflec- 
tions, and from "reading," which is a general term, including 
both methods. If the Exhortation is said from memory, and 
with the face turned towards the congregation, it becomes 
much more expressive of the intention with which it was 
placed here, than when said as a mere form for passing away 
a few seconds, while the congregation is settling into a 
devotional frame of mind. 

humble voice] This represents the submissa vox of old Rubrics. 
It indicates a low pitch of voice within the reach of all ; and 
where the service is musical the Confession is best said on E. 

after me] See the next note. 

THE GENERAL CONFESSION. 
after the Minister] Bishop Cosin erased the word "after" 



' This book was also printed in Latin, perhaps before it came out iu 
French. The French edition seems to be very rare. 



in this Rubric, and substituted "with;" but the original 
word was carefully restored, shewing that a distinction was 
intended between the two words in their ritual use. "After 
the Minister " means, that eacli clause is to be said first by 
the Minister alone, and then repeated by "the whole congre- 
gation" alone — i.e. while the Minister remains silent, as in 
the case of a response after a versicle. " With" the Minister 
means simultaneous recitation by him and the congregation 
together, and is ordered in the Rubric before the Lord's Prayer. 
Perhaps this was for no other reason than that the formulary 
was a new one, and that the people, not commonly using 
Prayer Books, required to be "taught by the Priest" in. this 
manner, according to the expression used in the Rubric pre- 
fixed to the giving of the ring in the Marriage Service. 

all kneeling] The word "all" was also one of Bishop 
Cosin's additions, and is illustrated by his note in another 
volume: "Kneeling is the most fit gesture for humble 
penitents ; and being so, it is strange to see how in most 
places men are suffered to sit rudely and carelessly on their 
seats all the while this Confession is read ; and others that 
be in church are nothing affected with it. They think it a 
thing of indifferency forsooth, if the heart be right." This 
sitting posture during public confessions was one of the 
abuses that scandalized the Puritans ; and they sought to 
have a Canon passed, enjoining all to kneel. The eighteenth 
Canon does indeed direct that "all manner of persons then 
present shall reverently kneel upon their knees when the 
general Confession, Litany, and other prayers are read . . . 
testifying by these outward ceremonies and gestures their 
inward humility. ..." 

The gesture of kneeling here and elsewhere is not only a 
mark of personal humility and reverence, but also one of those 
acts required of every one as an individual component part of 
the body which forms the congregation ; and to neglect it is 
to neglect a duty which is owing to God and man in this 
respect, as well as the other. We have no right to con- 
spicuous private gestures in a public devotional assembly ; 
nor are the gestures which we there use (in conformity to the 
rules of the Church) to be necessarily interpreted as hypo- 
critical because our personal habits or. feelings may not be 
entirely consistent with them. As the Clergy have an official 
duty in church, irrespective of their personal characters, so 
also have the Laity. It may be added, that a respectful con- 
formity to rules enjoining such official duties may often lead 
onward to true personal reverence and holiness. 

As far as present researches shew, the general Confession 
appears to be an original composition of some of the revisers 
of 1552 ; but its principal features are, of course, represented 



aborning Praper. 



183 



offended against Thy holy laws. We have left 
undone those things which we ought to have 
done ; And we have done those things which we 
ou^ht not to have done ; And there is no "health 
in us. But Thou, O Lord, have mercy upon us, 
miserable offenders. Spare Thou them, O God, 
which confess their faults. Restore Thou them 
that are penitent; According to Thy promises 
declared unto mankind in Christ Jesxj our Lord. 
And grant, O most merciful Father, for His sake ; 
That we may hereafter live a godly, righteous, 
and sober life, To the glory of Thy holy Name. 
Amen. 

IT The Absolution, r or Remission of sins, to be pro- 
nounced by the Priest alone, ""standing : the people 
still kneeling. 

ALMIGHTY God, the Father of our Lord 
-£A- Jesus Christ, Who desireth not the death 
of a sinner, but rather that he may turn from his 



a /.^.spiritual sound- 
ness, the soundness 
of a perfect heart. 
[Cotnp. Ps. 119. 80. 
& 101. 2, 6. & 41. 
4. & J47- 3-1 



b Moz. Brev. Wed. 
Matt. aft. Advent. 



cor , . . sins [1662I. 
d standing . . . 
kneeling [1662]. 



e Ordo Posnitentis, 

A.D. goo. 
MARTENE, de An- 

tiq. Eccl. Ril. i. 

803, 8r4_ 



*Fac nos, Domine, juste, et sobrie. et pie, in 
hoc sseculo vivere. 



""P'vOMINE Deits omnipotens, Qui non vis 
J— ' mortem peccatorum, sed ut convertantur 
et vivant . . . 



in confessional formularies of the Ancient Church, the ideas 
being a common heritage of every age and country. It has 
not undergone any alteration since its first introduction into 
Morning Prayer. 

It has been observed 1 that this general Confession appears 
to be founded on Romans vii. 8-25. 

We have followed too much Sin . . . wrought in me all 

the devices and desires of our concupiscence, 
own hearts. 

We have offended against The law is holy . . . but 

Thy holy laws. I am carnal, sold under sin. 

We have left undone those The good that I would, I do 

things which we ought to not. 
have done. 

We have done those things But the evil which I would 

which we ought not to have not, that I do 
done. 

And there is no health in us. In me dwelleth no good 

thing. O . . . the body of 
this death. 

But Thou, Lord, have wretched man that I am, 

mercy upon us, miserable who shall deliver me ? 
offenders. 

According to Thy promises, I thank God, through Jesus 

declared unto mankind in Christ our Lord. 
Christ Jesu our Lord. 

All the phrases of the Confession have, however, a Scrip- 
tural ring ; and it was very likely compiled almost verbatim 
from some old English version of the Bible, or else freely 
rendered (according to the habit of the day in sermons) from 
the Vulgate Psalms and other Scriptures. 

The manner and spirit in which a general confession of 
sins may be made personally and particularly applicable, is 
pointedly set forth in a Rubric which precedes the Confession 
to be used on board ship when there is danger of shipwreck : 
"When there is imminent danger, as many as can be spared 
from necessary service in the ship, shall be called together, 
and make an humble Confession of their sin to God, in which 
everyone ought seriously to reflect upon those particular sins 
of which his conscience shall accuse him, saying as followeth." 
That a confession so made can be otherwise than acceptable 
to the Good Shepherd and Physician of our souls it is impos- 
sible to doubt. That further and more detailed confession is 
also sometimes necessary, the provisions made by the Church 
for her penitents, and the private habits of all pious Christians, 
make equally certain. 

The " Amen " is part of the Confession, and is to be said by 
the Minister as well as the people, as is indicated by the type 
in which it is printed. 

THE ABSOLUTION. 
to be pronounced] This is an authoritative and magisterial 
term, as is shewn by its use in the Marriage Service, where 



l Freeman's Principles of Divine Service, i. 320. 



the Priest is directed to say, "Forasmuch as ... I pro- 
nounce that they be Man and Wife, in the Name of the Father, 
and of the Son, and of the Holy Ghost. " So also in the 
Commination Service we find the expression used respecting 
the final condemnation of sinners, "0 terrible voice of most 
just judgement, which shall be pronounced upon them." In 
Scotch sentences of death the judge uses the words, " This I 
pronounce for doom. " 

by the Priest alone, standing] This Rubric stood in the 
form "by the Minister alone" until 1661. Bishop Cosin 
altered it to "by the Minister alone, standing, and all the 
people still kneeling," and his alteration subsequently de- 
veloped into the existing words before the revision was 
completed. The reason for inserting the word "standing" 
was that some of the Clergy had been accustomed to read it 
on their knees ; although, as Bishop Andrewes wrote, " because 
he speaks it authoritative, in the Name of Christ and His 
Church, the Minister must not kneel, but stand up, "and this 
posture was observed by the majority. The other three 
words, "the Priest alone, "have a history which fixes their 
meaning. At the Savoy Conference of 1661 the Presby- 
terians' eleventh "exception " to the Prayer Book was to the 
effect that as the word "Minister" was used in the Rubric 
before the Absolution, and not " Priest," or " Curate," there- 
fore it should be used instead of those words throughout the 
book. To this it was replied by the Church of England 
Commissioners that it would be unreasonable to use the 
word Minister alone ; for "since some parts of the Liturgy may 
be performed by a Deacon, others by none under the order 
of a Priest, viz. Absolution, Consecration, it is fit that some 
such word as Priest should be used for those officers, and not 
Minister, which signifies at large every one that ministers 
in that holy office, of what Order soever he be." The word 
"Minister" had formerly been used as identical with "Priest," 
as may be seen by the 32nd Canon, which forbids Bishops to 
' ' make any person, of what qualities or gifts soever, a Beacon 
and a Minister both together upon one day." This distinc- 
tive meaning had now passed away, and ' ' Ministers " was 
colloquially the name for Dissenting preachers, and for 
Clergymen of every Order. By the insertion of the new 
word, therefore, the whole Rubric was intended to enjoin, 
not only that the congregation are not to repeat the Absolution, 
as they have repeated the Confession, but also that it must 
not be said by a Deacon. If a Deacon says Morning or 
Evening Prayer in the presence of a Priest, the latter must 
say the Absolution ; and if no Priest is present, the Deacon 
may make a pause, to give opportunity for the offering up of 
a short secret prayer by himself and the congregation, and 
then pass on to the Lord's Prayer. 

The Absolution was composed by the Revisers of 1552, 
evidently with the old form of Absolution, which was used in 
the Prime and Compline Services, before them. There is also 
some similarity between the opening words and those of a 
prayer which was placed at the end of the Litany in the 
Primer of 1535 ; and which again, from the prayer, "Forgive 
us now while we have time and space," seems to have been 
founded on the ancient Absolution, with its "spatium veroe 



1 84 



corning; Jumper. 



wickedness, and live ; and hath given power, and 
commandment, to His Ministers, to declare and 
pronounce to His people, being penitent, the 
Absolution and Remission of their sins : *He par- 
doneth and absolveth all them that truly repent, 
and unfeignedly believe His holy Gospel. 
Wherefore d let us beseech Him to grant us true 
repentance, and His Holy Spirit, that those 
things may please Him, which we do at this 
present ; and that the rest of our life hereafter 
may be pure, and holy ; so that at the last we 



a Martene, i. 790. 



b See note on the 
Comfortable Words 
in the Communion 
Service. 

c Sar. Co»ip. At). 

solution at Holy 

Communion. 
d\n orig. MS. "be- 

seech we," but "let 

us" inserted by 

later hand. 



"Deus omnipotens Salvator et Redemptor 
generis humani, Qui apostolis Suis dedit po- 
testatem ligandi atque solvendi Ipse te absol- 
vere dignetur . . . 'Misereatur vestri omnipo- 
tens Deus, et dimittat vobis omnia peccata 
vestra : liberet vos ab omni malo ; conservet et 
confirmet in bono ; et ad vitam perducat seter- 
nam. Amen. 

Absolutionein et remissionem omnium pecca- 
torum vestrorum, spatium vera poenitentise, em- 
endationem vitae, gratiam et consolationem Sancti 



prenitentia;," though the first part is identical with a Lenten 
Collect of St. Gregory's Sacramentary. 

Some phrases, a good deal like those of our Absolution, are 
also found in the form of prayer got up by John a Lasco,, or 
Laski, a Polish refugee, for the German congregation which 
he was allowed to gather together at Austin-friars in London ; 
but the likeness is not such as to make it probable that the 
English form was derived from his Latin one, though it does 
rather indicate that both were in part derived from some such 
originals as those printed in the text above. 

Two questions have been raised with respect to this form 
of Absolution. First, whether those who composed it, and 
placed it where it is, intended it for an Absolution of penitent 
sinners, or merely for a declaration of God's mercy. Secondly, 
whether, irrespective of their intention, it is so constructed 
as to be effective for the remission of sins. 

[1] The first question is all but decided by the title. Here, 
in the Communion Service, and in the Prayers to be used at 
Sea, the same word, "Absolution," is used for designating 
two different forms ; and in the Visitation of the Sick, the 
third form in use by the Church of England is spoken of in 
the direction "the Priest shall absolve him." It seems 
beyond all probability that this designation could have been 
used of all three forms without any verbal distinction, and 
yet that a real difference of meaning lay hidden under the 
use of it, and that to such an extent as to make it in one 
place contradictory of itself in another place. What the 
word "Absolution" in the rubrical title so far proves, is 
confirmed by the addition made to it at the Hampton Court 
Conference of 1604, when it was altered to the "Absolution, 
or remission of sins," clearly shewing what opinion the 
Divines there assembled held respecting the intention with 
which the form was inserted fifty-one years before. It is 
still further confirmed by a note of Bishop Andrewes (one 
already quoted), in which, after saying that the Absolution is 
pronounced authoritative, he adds, "For authority of Abso- 
lution, see Ezek. xxxiii. 12 ; Job xxxiii. 23 ; Numb. vi. 24 ; 
2 Sam. xii. 13 ; John xx. 23. " An examination of these 
passages of Scripture will shew that Bishop Andrewes (one of 
the most learned theologians and Scriptural scholars that the 
Church of England has ever had) must certainly have supposed 
that this was intended for an actual Absolution ; and that, in 
his opinion, it was such. 

[2] The Absolution itself is constructed on a similar principle 
to that on which Collects are formed ; and as the precatory 
part of a Collect is sometimes very shoi't and condensed, x so 
here the actual words of Absolution are only ' ' He pardoneth 
and absolveth all them that truly repent and unfeignedly 
believe His holy Gospel. " The preceding portion is a state- 
ment of the antecedent reasons — God's mercy, and the 
delegation of His authority — for pronouncing Absolution ; 
and what follows is an authoritative exhortation to follow up 
the words of temporary confession and absolution with prayer 
for perseverance and final pardon. The words which thus 
form the essence of the Absolution are of a declaratory kind, 
while those in the old Morning and Evening Services of the 
Church were precatory, as may be seen from the original 
Latin form printed above, and its English translation in the 
note below ; but the change has rather strengthened than 
weakened the force of the form adopted. Nor must we be 
led away by the word " declaratory, " so often used to 
distinguish this from the other two forms of Absolution used 
in the Prayer Book; for to "declare" God's pardon of 
sinners is to give effect to that pardon, as when the authorized 
subordinate of an earthly sovereign declares pardon in that 



1 Sec Introduction to the Collects, Epistles, and Gospels. 



sovereign's name. This form is, in fact, closely analogous 
to the formulary of Baptism used in the Eastern Church : 
"The servant of God (N. ) is baptized in the Name of the 
Father, Amen, and of the Son, Amen, and of the Holy 
Ghost, Amen." And as these words are undoubtedly sufficient 
for fulfilling our Lord's words, " Baptizing them in the Name 
of the Father, and of the Son, and of the Holy Ghost," so are 
the absolving words of our Absolution sufficient to fulfil His 
other words, "Whose soever sins ye remit, they are remitted 
unto them." 

The special form in which the Absolution is moulded was 
probably adopted from a careful consideration of the use 
which was to be made of it. It is an Absolution uttered, as 
Benedictions are uttered, over a mixed congregation, and yet 
it can only be efficacious towards those who have honestly 
said the Confession as it is intended to be said. The condi- 
tions of pardon are therefore distinctly expressed, that the 
impenitent may not be misled, and take to themselves 
a forgiveness to which they have no claim. And as it 
is a public Absolution, "He pardoneth and absolveth" is 
adopted in analogy with the "tribuat vobis omnipotens 
et misericors Dominus," rather than the positive form, "by 
His authority I absolve," as used in absolving individual 
penitents. a 

The effect of this Absolution in the daily services of the 
Church is [1] to reconcile the Church, as a community, daily 
to her God, through the mercies of Christ ; [2] to prepare 
each person present for the work of offering praise to Him ; 
[3] to convey pardon of sin to an extent correlative with true 
contrition in those over whom it is uttered. As was said in 
the case of the general Confession, that it does not supersede 
a particular confession ; so it must be remembered that the 
general Absolution does not supersede a particular one. But 
the necessity for absolution is so great, that the Church has 
provided against any one being without it by this daily utter- 
ance of it, in which it is cast abroad as the Sower sowed his 
seed, on the stony as well as the good ground, or as God sends 
His rain upon the just and the unjust. It is a ministration 
in close analogy with the continual superabundance of the 
mercies of God in Christ, which flow down even to the skirts 
of our High Priest's clothing. According to the words, 
"freely ye have received, freely give," the Church casts 
her bread upon the waters in faith, believing that God's 
word of absolution will not return unto Him void. And 
for its efficiency, in the words of a recent writer, "all 
that is needed is that there be fit, i.e. truly repentant 
recipients of it ; that secured, wheresoever it touches, it 
blesses and heals. " 3 

Nevertheless it is probable, for reasons given on the next 
page, that the Absolution was not intended to be invariably 
used at all week-day Services. 

2 The ancient form of Confession, ilisereatur, and Absolution, was as 
follows, being used in the midst of the preces at Prime and Compline : — 

The Priest, looking towards the Altar, 

I confess to God, the Blessed Mary, and all the Saints [turning to 
the Choir], and to you, that I have sinned exceedingly in thought, 
word, and deed, of my own fault [looking back to the Altar]. I beseech 
Holy Mary, all the Saints of God, and [looking back to the Choir] you to pray 
for me. 

The Choir replies, htrning to the Priest, 

Almighty God have mercy upon you, and forgive you all your sins, 
deliver you from all evil, preserve and strengthen you in all goodness, and 
bring you to everlasting life. Amen. 

Then the Choir, turning to the Altar, 

I confess to God ... to pray for me. 

Then let the Priest say to the Choir, in the first person, if necessary, 

Almighty God have mercy upon you . . . everlasting life. Amen. 

The Almighty and merciful Lord grant you Absolution and Remission of 
all your sins, space for true repentance, amendment of life, and the grace 
and consolation of the Holy Spirit. Amen. 

8 Freeman's Principles of Divine Service, i. 317. 



aborning Jumper. 



185 



may come to Hia eternal joy ; through Jesus 
Christ our Lord. 



IT The people shall answer a here, and at the end of all "/'"'' ■ ■ ■ (■'" 
other prayers, Amen. 



IT *Then the Minister shall kneel and say the Lord's 
Prayer with an audible voice ; the people also 
kneeling and repeating it with him, both here, 
and wheresoever else it is used in Divine Service. 

UR Father, Which art in heaven, Hallowed 
be Thy Name. Thy kingdom come. Thy 



o 



Sill'. Adv. Sund. 



d Matt. 6. 9. 13 



Spirittjs, tribuat vobis omnipotens et misericors 
Dominus. Amen.] 



c Ad Matutinas 
Ave Maria. 



dicat sacerdos Pater Noster et 



["TIATEP rjfidiv 6 ev rots ovpavols, dyiacr^Toj to 
oi'O/xa crov. 'EA^erw 17 /3acrtAeta crov ■yevrjOijTin 



The people shall ansiver] The words "here and at the end 
of all other prayers " were added by Bishop Cosin. 

The rules respecting the use of "Amen" in the Prayer 
Book appear to be these : [1] When it is used after acts of 
worship in which the Minister alone has spoken, as in Absolu- 
tions, Benedictions, and " other prayers," it is to be taken as 
a ratification by the people of what the Minister has said, 
and is to be said by the people only, in which cases the word 
is printed in italics. [2] When it is used at the end of for- 
mularies which the people say with the Minister, as in Con- 
fessions, the Lord's Prayer, Doxologies, and Creeds, it is to 
be said by botli as part of the formularies, and is then printed 
in Roman type. [3] In the Lord's Prayer at the beginning of 
the Communion Service, in the formulae of Baptism, and in 
the reception of the baptized into Christian fellowship, it is a 
ratification by the speaker himself, and is not to be said by 
the people. 

At the end of this Rubric, in the Manuscript Prayer Book 
annexed to the Act of Uniformity, there are two thick lines 
drawn, with a considerable space above and below them, as 
here printed. 1 In the Black Letter Book of 1637 and in the 
Sealed Books these two lines also appear at the bottom of 
the page, and at the top of the next page the headline 
"Morning," or "Evening, Prayer," followed by an elaborate 
floriated ornament extending across the page. It is evident 
that the Revisers intended a distinct break to be made 
between the Absolution and the Lord's Prayer ; but this has 
been neglected by subsequent printers of the Prayer Book. 
It may be added that the lines are carefully reproduced in 
the copy of the Rubrics which was printed from the MS. in 
the Fourth Report of the Ritual Commission, 1870, pp. 10, 12. 

In Bishop Cosin's Durham Book he wrote after the 
"Amen," "Place here a fleuron," and at the head of the 
Lord's Prayer, over leaf, he has made a note, " Set here a 
faire compartment" [ornamental pagedieading] "before this 
title." And although he has not erased the previous title 
before the Sentences, he has here repeated it, "An Order 
for Morning Prayer." He and the other Revisers probably 
contemplated the occasional use of a short service, from 
which all before the Lord's Prayer was to be omitted. In 
the first series of his notes on the Prayer Book [Cosin's 
Works, v. 47] he has also written on the Lord's Prayer, "Here 
begins the service ; for that which goes before is but a pre- 
paration to it, and is newly added in King Edward's Second 
Book, in imitation of the Liturgy and Mass of the Church 
of Rome. But as their hours begin with the Lord's 
Prayer, so begins our Mattins and the high service of the 
altar. And they begin as they should do, for this was the 
ancient custom of the Christians when they were met together 
to pray ; they said that prayer for a foundation and a begin- 
ning of all the rest which Christ Himself had taught them." 
[Comp. Works, ii. 9.] 

THE LORD'S PRAYER. 

Then the Minister] From 1552 to 1661 the Rubric stood, 
' ' Then shall the Minister begin the Lord's Prayer with a loud 
voice." Before 1552 it had been "The Priest being in the 
quire, shall begin with a loud voice the Lord's Prayer, called 
the Paternoster." It was altered to its present form by Bishop 
Cosin. The Mattins began here in the Prayer Book of 1549 ; 
and before that time the Lord's Prayer was said secretly by 
the Priest, the public part of the service beginning with the 

1 Similar lines are drawn in the same place of Evening Prayer, but there 
are no lines of the same kind anywhere else throughout the manuscript. 



" Domine, labia mea aperies," as is shewn in the Latin Rubric 
printed before that versicle. 

with him] That is, simultaneously, clause by clause. 

ivheresoever else it is used in Divine Service] Bishop Cosin 
overlooked the Rubric immediately before the Lord's Prayer 
in the Communion Service, which directs the Priest to say it, 
without any direction as to the people. It is not likely that 
there was any intention of overriding that Rubric by this. 

The Doxology was added here in 1661, but not by Bishop 
Cosin, who wrote among some "Directions to be given to the 
printer," "Never print the Lord's Prayer beyond — deliver us 
from evil. Amen." The Doxology is supposed not to have 
been in the original of St. Matthew, as it is not in St. Luke. 
In the ancient Liturgies of the East, after "deliver us from 
evil " (said, with the rest of the prayer, by the people), the 
Priest offers a prayer against the evil and the Evil One, called 
the Embolismus ; and the Doxology is then sung by the people. 
Probably this is a primitive usage ; and the antiphon so sung 
has crept into the text of the Gospel. 

The paraphrase of Bishop Andrewes, in his note on the 
Lord's Prayer here, is very concise and instructive. 

Our Father. Etsi lsesus est, Pater est. 

Which art in heaven. Eminentei - , non inclusive. 

Hallowed be Thy Name. In me, per me, super me. 

Thy kingdom come. Ut destruatur regnum peccati, per 
quod regnavit mors et diabolus. 

In earth. In me, qui sum terra. 

In heaven. A Sanctis angelis. 

Give us this day our daily. Pro necessitate. 

Bread. Proprium, licite acquisitum, supercoslestem et 
corporeum. 

Forgive us our trespasses. Talenta dimitte. 

Lead us not. Nee sinas intrare ductos pronosque. 
I , f diabolo. 

From evil. Ab authore mali < \ nmndo. 

( intra, nobismetipsis. 
{ culpse per gratiam. 
A malo < poetise per misericordiam. 

( omni per pacem. 

Its fitness for use in the manner here directed by the 
Church is also beautifully brought out by Sir Richard Baker : 
"Though this prayer is the supplication of the whole body of 
the Church, and of every member thereof; yet each petition 
seems to have some special relation to some peculiar member. 
For the first petition may not unfitly be thought the prayer 
of angels ; the second, the prayer of the saints departed ; 
the third, the prayer of the faithful living ; the fourth, the 
prayer of all creatures ; the fifth, the jjrayer of penitent sin- 
ners ; the sixth, the prayer of infants." 2 

The various modes in which saints have used this Divine 
prayer with a special intention are almost infinite ; and it 
would be well for every one to follow their example, by hav- 
ing such a special intention in view whenever it is said in the 
Services of the Sanctuary. In this place, at any rate, it 
should be offered up as the complement and crown of the 
Absolution and Confession, on the one hand ; and laid hold 
of, on the other hand, as a mediatorial key, by which the 
door of heaven is to be opened for the ascent of the Church's 
praises to the Throne of God. It is a prayer, says the old 
Mirror of our Lady, that said in tho Unity of the Church, is 
never unsped. 

Some ancient English versions of the Lord's Prayer will bo 
found in the notes to Evening Prayer; where also will be 
found an exposition and a paraphrase ; the one, an ancient 



'- Baker, On the lord's Prayer, p. 51, ed. 1CS8, 



i86 



horning prayer. 



will be done in earth, As it is in heaven. Give 
us this day our daily bread. And forgive us our 
trespasses, As we forgive them that trespass 
against us. And lead us not into temptation ; 
But deliver us from evil : "For Thine is the king- 
dom, The power, and the glory, For ever and 
ever. Amen. 

IT Then likewise he shall say, 
'O Lord, open Thou rf our lips. 

Answer. 
'And rf our mouth shall shew forth Thy praise. 

Priest. 
f O God, make speed to save ^us. 

Answer. 
*0 Lord, make haste to help *us. 

IT 'Here all standing up the Priest shall say, 
Glory be to the Father, and to the Son : and 
to the Holy Ghost ; 

Answer. 
As it was in the beginning, is now, and ever 
shall be : world without end. Amen. 



a Doxology added 

[l«J2]. 



*5-ar. 



c Ps. si. 15. 

d my [1549 only]. 



• Ps. 22. 19. 



/Vs. 70. 1. 

g me [1549 only]. 



Ii Ps. 38. 22. 



i Hire 

[1662]. 



to OiX-qjxa. orov, ws ev ovpaviS ko\ eirl t»}s 7 ? Js- 
Tor apTOV rjfiwv tov eiriovcriov Sos rj/xlv a-r/fxepov. 
Kcu a</>es rijilv to. offjei/Xrj/iaTa ■>jjxQ)v } c!j$ Kal ijjueis 
aupi'efiev toi% d</>e<.AeTcus ijpwv. Kcu pr) eio-eveyKy; 
rj/xas eis tti.ipa.up6v dAAa pvaai ij/xas airo rov 
—ovrjpov. "On o-oO ecmv r/ fSacriXeia, Kal rj Svva- 
piS, kcu -i] 6o£a ei's toijs euah'as. 'Ajimjv.] 

* Postea sacerdos incipiat servitium hoc modo : 
Domine, labia mea aperies. 

Chorus respondeat. Et os meum annuntiabit 
laudem Tuam. 

Sacerdos stadia. Deus in adjutorium meum 
intende. 

Ii. Domine, ad adjuvandum me festina. 



Gloria Patri, et Filio, et Spiritixi Sancto. 



Sicut erat in principio, et nunc, et semper, et 
in sascula sajculorum. Amen. 



one, illustrating the general meaning of the Lord's Prayer ; 
the other, modern, drawing out its fulness as a prayer for the 
Unity of the Church, according to the method of special 
intention above suggested. 

THE VERSICLES. 

Lord, open Thou] These versicles and responses have 
been used time immemorial as the opening of the daily ser- 
vice of praise which the Church continually offers to God. 
They are mentioned in the rule of St. Benedict (the great 
founder of the Benedictine order, which guarded and expressed 
the devotional system of the Church for so many ages, and 
who died in A.D. 543), as the prefatory part of the service ; 
and he probably adopted them from the previous custom 
of the Church ; the two Psalms from which they are taken 
having been used at the beginning of the daily Offices in 
the East from the earliest ages. Taken from such a source, 
with only the change from the singular to the plural 
number in the pronouns, 1 they form a most fitting prefix 
to the Psalmody which is so integral a portion of Divine 
Service. Except the Lord open our lips, we cannot shew 
forth His praise with the heart. They are the " Sursum 
Corda " of the Daily Service, and yet have a tone of humility, 
and even penitence, given to them by their derivation from 
the fifty-first and seventieth Psalms. It is probably to 
express this penitential tone that the musical note to which 
the first of them is said by the Priest is always a low one, 
being depressed as much as a fifth from the pitch in which 
the Lord's Prayer has been recited : and also that we continue 
kneeling till the Gloria Patri. The second versicle is a para- 
phrase of the "Hosanna," — Save, Lord, we beseech Thee, — 
with which our Lord was led in triumph to the Temple. 

GLORIA PATRI AND ALLELUIA 

The beautiful dogmatic anthem which is here usee, for the 
first time in the service is of primitive origin ; and, if not an 



1 This change of pronouns was made in 1552. A reason for retaining the 
singular is given in an old exposition of the Hours. "And take heed 
that all this verse, botli that part that is said of one alone, and that that is 
answered of all together, are said in the singular number; as when ye say 
' mine,' or ' me,' and not ' our,' or ' us,' in token that ye begin your praising 
and prayer in the person of holy Church, which is one, and not many. For 
though there be many members of holy Church, as there are many Christian 
men and women, yet they make one body, that is holy Church, whereof 
Christ is the Head." The same commentary explains that "O Lord, 
open Thou my lips," and its response, were used only at Mattins, because 
all the day after the lips should remain ready for God's praises. [Mirror 
of our Lady, p. 81, Blunt's ed.] 



independently inspired form, is naturally traceable to the 
angelic hymns in Isa. vi. 3 and Luke ii. 13, the Trinitarian 
form of it being equally traceable to that of the baptismal 
formula ordained by our Lord in Matt, xxviii. 19. Clement 
of Alexandria, who wrote before the end of the second cen- 
tury, refers to the use of this hymn under the form, Aivovvtcs 
Till fj.6vu) irarpl Kal wu Kal to) ayioj wvevfiaTi, "giving glory to 
the one Father, and to the Son, and to the Holy Ghost," and 
a hymn of about the same date is printed by Dr. Eouth, in 
which there is an evident trace of the same custom : bfi.vovfj.ev 
ivaT^pa Kal vlbv, Kal ayiov wvevfj-a Qeov, " Praise we the Father 
and Son, and Holy Spirit of God." It is also referred to even 
earlier by Justin Martyr. The Arian heretics made a great 
point of using Church phraseology in their own novel and 
heretical sense ; and they adopted the custom of singing their 
hymn in the form, "Glory be to the Father, by the Son, and 
in the Holy Ghost," by which they intended to evade the 
recognition of each Person as God. It thus became necessary 
for the Church to adopt a form less capable of such perversion ; 
and in ancient liturgies it is found as it is still used in the 
Eastern Church, "Glory be to the Father, and to the Son, 
and to the Holy Ghost, now and ever, world without end." 
In the Western Church, the second part, "As it was in the 
beginning, is now, and ever shall be, world, without end," has 
been used for nearly as long a period, being found ordered in 
the fifth Canon of the Council of Vaison, presided over by 
Csesarius of Aries, in a.d. 529. The use of the hymn in this 
place, after the Domine ad adjuvandum, is also recognized by 
the rule of St. Benedict a few years further on in the sixth 
century ; and it is found so placed in the earliest English ser- 
vices, those which are usually called "Anglo-Saxon." It also 
occurs in the same position in the daily offices of the Eastern 
and the Roman Churches at the present day : so that the 
Church throughout the world opens its lips day by day with 
the same words of faith in the Blessed Trinity, and of devout 
praise to each Person ; worshipping One God in Trinity, and 
Trinity in Unity. The addition of the succeeding versicle and 
response gives to this unity of praise on earth a further like- 
ness to the unity of praise which was revealed to St. John : 
" And a voice came out of the throne, saying, Praise our God, 
all ye His servants, and ye that fear Him, both small and 
great. And I heard as it were the voice of a great multitude, 
and as the voice of many waters, and as the voice of mighty 
thunderings, saying, Alleluia ; for the Lord God omnipotent 
reigneth." [Rev. xix. 6.] 

In the Prayer Book of 1549 the old usage of saying the 
"Hallelujah " from Easter to Trinity Sunday in this place was 
continued. It was expunged altogether in 1552 ; restored in 
the English form, " Praise ye the Lord," and for constant use, 
in the Elizabethan revision. The response to it, " The Lord's 



aborning prater. 



187 



Priest. 
Praise ye the Loed. 

"Answer. 
The Lord's Name be praised. 

II Then shall be said or sung *this Psalm following; 
''except on Easter Day, upon which another 
Anthem is appointed ; and on the Nineteenth Day 
of every Month it is not to be read here, but in 
the ordinary course of the Psalms. 

Venite, exulte 
nius Domino. 
Ps. xcv. 



o 



COME, let us sing unto the 
Lord : let us heartily rejoice 
in the strength of our salvation. 

Let us come before His presence with thanks- 
giving : and shew ourselves glad in Him with 
l'salms. 

For the Lord is a great God : and a great 
King above all gods. 

In His y hand are all the corners of the earth : 
and the strength of the hills is His also. 



The sea is His, and He made it : and His 
hands prepared the dry land. 

O come, let us worship, and fall down : and 
kneel before the Lord our Maker. 

For He is the Lord our God : and we are the 
people of His pasture, and the sheep of His 
y hand. 

To-day if ye will hear His voice, harden not 



a Aits. . . . praised 
[1662]. And from 
Easter to Trinity 
Sunday Halle- 

lujah [1549 only]. 

b without any itvvi- 

lalory [1549 only]. 
c except . . . Psalms 
[1661], 



d The version is that 
of the Old Italic. 



not in Vulg. 
/ K\. hands. 



A> mont. Ipsins sunt, 

Vulg. 



h siccam manus 
R}usformaz>er7i/il. 
Vulg. 



i Vulr' as Eng. 



Alleluia [vel Laus Tibi, Domine, Rex aeternae 
glorias]. 



Sequatur invitatorium hoc modo. Psalmum Venite . 



[Iuvitatory entire.] 

d VENITE, exultemus Domino, jubilemus Deo 
salutari nostro : praeoccupemus faciem Ejus in 
confessione, et in psalmis jubilemus Ei. 



[Invitatory entire. ] 

Quoniam Deus magnus Dominus, et Rex 
magnus super omnes deos : 'quoniam non repellet 
Dominus plebem Suam, quia in manu Ejus sunt 
omnes fines terrae, et altitudines ^montium Ipse 
conspicit. 

[Invitatory, latter half. ] 

Quoniam Ipsius est mare, et Ipse fecit illud ; 
et A aridam fundaverunt manus Ejus : venite, ado- 
remus et procidamus ante Deum, ploremus coram 
Domino Qui fecit nos ; Quia Ipse est Dominus 
Deus noster, nos autem populus Ejus, et oves 
pascuae Ejus. 1 

[Invitatory entire. ] 

Hodie, si vocem Ejus audieritis, nolite obdn- 



Narae be praised," is first found in the Scottish Prayer Book 
of 1637, and was inserted here in 1661. The latter represents 
in an unvarying form the variable invitatories which used to 
precede the Venite in the old Latin services. 

There are two ancient customs still kept up with respect to 
the Gloria Patri. The one is that of turning to the East, as 
in the recitation of a Creed, whenever it is said or sung in 
Divine Service ; an usage enjoined in the ancient Psalter of 
the Church of England, and still observed in many Churches, 
as, for example, at Manchester Cathedral. The other custom 
is a more general one, that of reverently inclining the head 
during the first half of the hymn, as a humble gesture recog- 
nizing the Divine glory of each of the Three Persons, and in 
imitation of the gesture of the angels, who veil their faces 
with their wings when singing to the glory of the Trinity in 
the vision of Isaiah. An old Canon of the Church of England 
enjoins : "Quotiesque dicitur Gloria Patri et Filio et Spiritui 
Sancto, ad eadem verba Deo humiliter se inclinent. " [ Wilkins' 
Cone. iii. 20.] And in the Mirror there is the direction, 
" Ye incline at Gloria Patri." 

Bishop Cosin wished to revive the use of Invitatories on 
Sundays, having inserted this Rubric in the Prayer Book 
which was laid before the Revisers of 1661, immediately after 
"Praise ye the Lord :" "And upon any Sunday, or Lords 
Day, this commemoration of His rising from the dead shall be 
said or sung, 'Priest, Christ is risen againe,' etc. And upon 
the Feast of Easter, Christ, our Passover, is offered up for us. 
Therefore, let us keep the feast, etc., ut in die Pasch. Then 
shall be said or sung," the Venite. as we now have it. 

Then shall be said or sung] This Rubric, as altered by 
Bishop Cosin, has great historical value, for the illustration 
that it gives of the mode in which the Psalms were intended 
to be said or sung. It is as follows : ' ' Then shall be said 
or sung this Psalme following (except on Easter Day, when 
another Anthem is appointed), one verse by the priest, and 
another by the people ; and the same order shall be observed 
in all psaimes and hymns throughout this Book. But in 
eolledges, and where there is a Quire, the same shall be sung 
by sides, as hath bin accustomed." In the third series of his 
notes on the Prayer Book there are also these remarks on the 
response, "And our mouth shall show forth Thy praise:" 
"This is the answer of all the people. In the second book of 



Edward VI. the word 'Choir' is everywhere put for our 
word 'Answer;' and by making this answer, they promise 
for themselves that they will not sit still to hear the psalms 
and hymns read only to them, as matter of their instruction ; 
but that they will bear a part in them with the priest, and 
keep up the old custom still of singing, and answering verse 
by verse, as being specially appointed for the setting forth of 
God's praise ; whereunto they are presently invited again by 
the minister in these words, 'Praise ye the Lord.' So that 
our manner of singing by sides, or all together, or in several 
parts, or in the people's answering the priest in repeating the 
psalms and hymns, is here grounded ; but if the minister say 
all alone, in vain was it for God's people to promise God, and 
to say that their mouth also should shew forth His praise." 
[Cosin's Works, v. 445.] 

VENITE EXULTEMUS. 

This Psalm has been used from time immemorial as an intro- 
duction to the praises of Divine Service ; and was probably 
adopted by the Church from the services of the Temple. 1 It 
was perhaps such a familiar use of it in both the Jewish and 
the Christian system of Divine Service which led to the 
exposition of it given in the third chapter of the Epistle to 
the Hebrews, where the Apostle is shewing the connection 
between the two dispensations, and the way in which all 
belief and worship centres in our Divine High Priest and 
perpetual Sacrifice. 

In one of St. Augustine's sermons he plainly refers thus to 
the ritual use of the Venite: " This we have gathered from 
the Apostolic lesson. Then we chanted the Psalm, exhorting 
one another, with one voice, with one heart, saying, ' come, 
let us adore, and fall down before Him, and weep before the 
Lord Who made us.' In the same Psalm too, ' Let us prevent 
His face with confession, and make a joyful noise unto Him 
with psalms.' After these the lesson of the Gospel shewed us 
the ten lepers cleansed, and one of them, a stranger, giving 
thanks to his cleanser." [St. Aug. Serm. Ben. cd. 176, Oxf. 
trans. 126.] Durandus, in his llationale of Divine Offices, 

i In the Eastern Church an epitome oftlio first throo verses is used, but 
in tlio Latin and English Churches it lias always been usod entire. 



i88 



aborning praper. 



your hearts : as in the provocation, and as in the 
day of temptation in the wilderness ; 

When your fathers tempted Me : proved Me, 
and saw My works. 



Forty years long was I grieved with this gene- 
ration, and said : It is a people that do err in 
their hearts, for they have not known My ways. 

Unto whom I sware in My wrath : that they 
should not enter into My rest. 

Glory be to the Father, and to the Son : and 
to the Holy Ghost ; 

As it was in the beginning, is now, and ever 
shall be : world without end. ''Amen. 

U Then shall follow 'the Psalms in order as they be 
appointed. And at the end of every Psalm 
throughout the Year, and likewise in the end of 
Benedkite, Benedictus, Magnificat, and Nunc dimit- 
tis, shall be repeated, 

Glory be to the Father, and to the Son : and 
to the Holy Ghost ; 

Answer. 

As it was in the beginning, is now, and ever 
shall be : world without end. Amen. 

IT Then shall be read distinctly with an audible voice 
the First Lesson, taken out of the Old Testament, 
as is appointed in the Calendar, except there be 
proper Lessons assigned for that day : He that 
readeth so standing and turning himself, as he 



a irritatione. Vulg. 



b offensus. Vulg. 
c Ut juravi. Vulg. 



d Italic in MS. 



e certain Psalms in 
order, as they be 
appointed in a 
Tabic made for 
that purpose, ex- 
cept there be proper 
Psalms appointed 
for that day [1549- 
1662]. This Table 
sets forth the same 
arrangement as 
that now in use. 

/ Chambers' Tr. 

0/ Sarnm Psalter, 
P- 34- 



tr Stir. (Advent 
Sunday, e.g.) 



k Transl. of Sarnm 
Psalter, p. 323. 



rare corda vestra, sicut in " exacerbatione, secun- 
dum diem tentationis in deserto : ubi tentaver- 
unt Me patres vestri, probaverunt, et viderunt 
opera Mea. 

[Invitatory, latter half.] 

Quadraginta annis proximus fui generationi 
'imic, et dixi, Semper hi errant corde : ipsi vero 
non cognoverunt vias Meas : "quibus juravi in ira 
Mea, Si introibunt in requiem Meam. 

[Invitatory entire.] 

Gloria Patri, et Filio, et Spiritui Sancto. 
Sicut erat in principio, et nunc, et semper, et 
in sagcula sasculorum. Amen. 

[Invitatory, (1) latter half, (2) entire.] 

[^And all the Clerks who have sung the Psalms stand- 
ing up, turning to the Altar, shall each of them 
say the Gloria, in his station, which shall be 
observed throughout the whole year.] 



^Clericus primam lectionem legat hoc modo. Lectio 
prima. Esaim i. Visio Esaice filii Amos, etc. 
etc. 

[ A The Chapter is said in the midst of the Choir by the 
Priest, without changing his place or vestment, 



says that this psalm was sung at the beginning of the service 
to call the congregation out of the churchyard into the 
church ; and that it was hence called the Invitatory Psalm ; 
but probably this was a local or temporary use of it, and 
does not represent the true spirit of its introduction into the 
Morning Service. It is far more likely that its comprehensive 
character, as an adoration of Christ, was that which moved 
the Divine Instinct wherewith the Church is endowed to 
place this psalm in the forefront of her Service of Praise. 1 

Until the translation of our Offices into English it was the 
custom to sing the Venite in a different manner from that 
now used ; with the addition, that is, of Invitatories. These 
were short sentences (varied according to the ecclesiastical 
season) which were sung before the first verse, after each of 
the live verses into which it was then divided, and also after 
the Gloria Patri at the end. Thus in Trinity Season, " Laudc- 
mus Jesurn Christum ; quia Ipse est Redemptor omnium sceculo- 
rum," would be sung before and after the first, and also after 
the third and fifth of the divisions indicated in the Latin version 
above. After the second, fourth, and Gloria Patri, would be 
sung "Quia Ipse est Redemptor omnium scecidorum" only; 
and at the conclusion the whole of the Response, as at the 
beginning. These Invitatories were altogether set aside, as 
regards the Venite, in 1549 ; and, as has been already shewn, 
the "Sentences " were substituted for them at the commence- 
ment of Divine Service in 1552. Thus reduced to its psalter 
simplicity, the Venite Exultemus is used before the Psalms 
every morning, except upon Easter Day, when a special 
Invitatory Anthem is substituted, which is printed before the 
Collect for the day. On the nineteenth day of every month 
it is sung in its place as one of the Mattins psalms, so as not 
to be twice used at the same service, which is a continuation 
of the old English usage. 

An old custom lingers (especially in the North of England) 
of making a gesture of reverence at the words, " come, let us 

1 There is said, however, to have been an ancient twelve o'clock bell at 
Strasburg Cathedral, down to the time of the French Revolution, which 
bore the inscription — 

' ' Vox ego sum vitae 
Voco vos— orate— venite." 

[Haweis' Music and Morals, p. 444.] 
This seems rather to corroborate the statement of Durandus. 



worship and fall down ; " which is a relic of the custom of actual 
prostration as it was once made in many churches at these words. 

The Rubrics between the Venite and the Te Deum were all 
rearranged in 1661 ; and the new arrangement, as we now 
have it, appears in MS. in Bishop Cosin's Prayer Book. The 
only changes of importance were these. [1] " He that read- 
eth," and "He shall say," were substituted for "the minister 
that readeth," and " the minister shall say," in the direction 
about the Lessons. [2] This Rubric of the preceding books 
was erased, "And to the end the people may the better hear 
in such places where they do sing, there shall the lessons be 
sung in a plain tune, after the manner of distinct reading, 
and likewise the epistle and gospel." 

An English version of the Venite about a century older 
than that of the Prayer Book will be found in the Mirror of our 
Lady. [Mirror, Blunt's ed. p. xli.] 

THE PSALMS. 

For notes relating to the ritual use of the Psalms, the 
reader is referred to the Introduction to the Psalter. 

After the Psalms have been sung it is customary in many 
churches to play a short voluntary on the organ : this is men- 
tioned by Archbishop Seeker as having "long been custom- 
ary " in his day ; and in a letter from Oxford in No. 630 
of the Spectator. Perhaps it may be accounted for by a 
Salisbury Rubric between the Psalms and Lessons, " Delude 
dicitur Paternoster et Credo in Deum a toto choro privatim." 
So at Durham a voluntary has also been substituted for the 
"Agnus Dei," which was once sung during the Communion of 
the Laity. 

And at the end of every Psalm] Where the Psalms are said 
in alternate verses by the Minister and the people it is obvi- 
ously proper that the first part of the Gloria Patri should 
always be said by the Minister. 

THE LESSONS. 

For notes relating to the ritual use of Lessons in Divine 
Service, the reader is referred to a note on "The Order how 
the rest of Holy Scripture is appointed to be read " in the 
Calendar. 

On the mode of reading them "in a plain tune," see p. 58. 



aborning; ptaper. 



189 



Te Deum 
Laudamus 



may best be heard of all such as are present." 
And after that, shall be said or sung, in English, 
the Hymn called Te Deum Laudamus, daily 
throughout the Year. * 

' Note that before every Lesson the Minister shall 
say, Here beginneth such a Chapter, or Verse of 
such a Chapter, of such a Book : And after every 
Lesson, Here endeth the First, or the Second 
Lesson. 

WE praise Thee, O God : we 
acknowledge Thee to be the 
Lord. 

All the earth cloth worship Thee : the Father 
everlasting. 

To Thee all Angels cry aloud : the Heavens, 
and all the Powers therein. 

To Thee Cherubin and ""Seraphin : continually 
do cry, 

Holy, Holy, Holy : Lord God of Sabaoth ; 

Heaven and earth are x full of the Majesty : 
of Thy glory. 

The glorious company of the Apostles : praise 
Thee. 

The goodly fellowship of the Prophets : praise 
Thee. 

'"The noble army o* Martyrs : praise Thee. 

The holy Church throughout all the world : 
doth acknowledge Thee ; 

The Father : of an Infinite Majesty , 

''Thine honourable, true : and only Son ; 

'Also the Holy Ghost ; the Comforter. 

Thou art the King of Glory : Christ. 



a These two rubrics 
were verbally al- 
tered from their 
original form in 
1662, but remain 
substantially the 
same as in 1552. 

After them had 
followed this other: 
And, to the end the 
people may the bet- 
ter hear, in such 
places where they 
dosing, there shall 
the Lessons be sung 
in a plain tune 
after the manner 
of distinct reading: 
and like-wise the 
Epistle and Cos- 
pel 1 1549-1662]. 

b except in Lent, 
all the -which time, 
in the place of Te 
Deum shall be used 
Benedicite omnia 
opera Domini Do- 
mino [rs49 only]. 

c Sar. Comp. Anti- 
phon to Atlian. 
Creed. "TeDeum 
Patrem confite- 
mur." 

d An Aramaic or 
Syriac plural. 

e Cherubim et Sera- 
phim. MSS. 



f replenished loith 
' [1549 only]. 



h The fair host of 
Martyrs that are 
washed white and 
fair in their own 
blood praise Thee. 
[Mirror.] 

i Comp. Athan. 
Creed. " Immensus 
Pater," etc. 

b Thy very and wor- 
shipful. [Mirror] 

/ The Holy Ghost 
also being [1549 
only]. 



but turned to tbe Altar, not chanting, but reading 
as in the tone of a reader . . . ] 



C T I "IE Dedm laudamus : Te Dominum confite- 
-L mur. 

Te aeternum Patrem : omnis terra veneratur. 

Tibi omnes Angeli : Tibi cceli et universae po- 
testates. 

Tibi 'Cherubin et Seraphin : incessabili voce 
proclamant, 

Sanctus, Sanctus, Sanctus : Dominus Detjs 
Sabaoth ; 

Pleni sunt cceli et terra : majestatis glorias 
Tuse. 

^Te gloriosus Apostolorum chorus. 

Te Prophetarum laudabilis numerus, 

Te Martyrum candidatus : laudat exercitus. 
Te per orbem terrarum : sancta confitetur 
ecclesia. 

'Patrem immensse majestatis ; 
Venerandum Tuum verum : et unicum Filitjm; 
Sanctum quoque Paracletum Spiritum. 
Tu Rex gloria? : Christk 



THE CANTICLES. 

The ritual use of Holy Scripture in Divine Service has 
always been connected with praise and thanksgiving. The 
short responds which were intermingled with the Lessons in 
the pre-Reformation Services were very ancient in their origin, 
although, no doubt, they had increased in number during the 
developement of the Services for monastic use. Of a like 
antiquity is the "Glory be to Thee, O Lord," before, and the 
" Thanks be to Thee, Lord," after the reading of the Gospel 
in the Communion Service. As will be seen in the account 
given of the Te Deum, the use of resjjonsory hymns after the 
Lessons is also very ancient ; and it probably arose out of the 
pious instinct which thus connected the idea of thanksgiving 
with the hearing of God's revelations to man. The Council 
of Laodicea [a. d. 367] ordered, in its seventeenth Canon, that 
Psalms and Lessons should be used alternately ; and this 
Canon doubtless refers to a custom similar to ours. 

A leading principle of all the Canticles appears to be that of 
connecting the written with the personal Word of God ; and 
that as much in respect to the Old Testament Lessons as to 
those taken out of the Gospel or other parts of the New Tes- 
tament. This is more especially true of those Canticles 
which are placed first of the two in each case, the Te Deum, 
the Benedictus, the Magnificat, and the Nunc Dimittis. The 
three latter of these were inspired hymns spoken at the 
time when the Eternal Word was in the act of taking our 
nature to redeem and glorify it ; and the first is, if not inspired, 
the most wonderful expression of praise for the abiding Incar- 
nation of our Lord that uninspired lips have ever uttered. 
It may also be observed that the Canticles are set where they 
are, not that they may apply to any particular chapters of the 
Holy Bible, though they often do so in a striking manner, 
but with reference to Divine revelation as a whole, given to 
mankind by God in His mercy and love, and therefore a mat- 
ter for deepest thankfulness and most exalted praise. 

The three New Testament Canticles are all taken from the 
Gospel of St. Luke ; the sacrificial and sacerdotal gospel, the 
symbol of which is the "living creature like unto a calf" or 
" an ox ; " and in which is chiefly set forth our Blessed Lord's 
relation to the Church as her High Priest offering Himself for 
sin, and originating from His own Person all subordinate 
ministrations of grace. 



TE DEUM LAUDAMUS. 

This most venerable hymn has been sung by the whole 
Western Church " day by day" on all her feasts from time 
immemorial. It is found in our own Horning Service as far 
back as the Conquest ; and its insertion in the Salisbury 
Portiforium by St. Osmund was doubtless a continuation of 
the old custom of the Church of England. 

Very ancient ecclesiastical traditions represent the Te Deum 
as a hymn antiphonally extemporized by St. Ambrose and 
St. Augustine at the baptism of the latter, a.d. 386. The 
written authority for this tradition is traceable to an alleged 
work of St. Datius, a successor of St. Ambrose in the See of 
Milan, a.d. 552. But this work has been proved by Menard, 
Muratori, and Mabillon to be of much later date. There is 
also a Psalter in the Vienna Library, which was given by the 
Emperor Charlemagne to Pope Adrian I., a.d. 772, in the 
Appendix of which the Te Deum is found with the title 
"Hymnus quern Sanctus Ambrosius et Sanctus Augustinus 
invicem condiderunt :" and a similar title is found in other 
ancient copies. The title anciently given to it in the Psalter ©f 
our own Church was, "Canticum Ambrosii et Augustini," 
and in 1661 Bishop Cosin wished so far to restore this title 
as to call it "The Hymn of St. Ambrose;" but the ancient 
rubrical title was as it is at present. In the earliest mention 
that we have of it (i.e. in the rule of St. Benedict, framed in 
the beginning of the sixth century), it has the same title as in 
our present Prayer Book, the words of St. Benedict being "Post 
quartum Responsorium incipit Abbas Te Deum Laudamus, 
quo prsedicto legat Abbas lectionem de Evangelio ..." It 
is also named in the rule of St. Ca;sarius of Aries about the 
same date ; being ordered to be sung at Matting every 
Sunday in both systems. There is no reason to think that it 
was then new to the Church ; but we may rather conclude 
that it was a well-known hymn which the great founder of 
the Benedictines adopted for the use of his order from the 
ordinary use of the Church at large. 

But the authorship of this Divine hymn has been assigned 
to several saints both by ancient and modern authors, the 
earliest being St. Hilary of Poictiers, a.d. 355, and the latest, 
Nicetius, Bishop of Treves, A.D. 535. Some ancient copies, in 
the Vatican and elsewhere, give it the titles of ffynmus S. 
Abundii, and Hymnus Sisebitti monachi. It has also been 



190 



aborning draper. 



Thou art the everlasting Son : of the Father. 

When Thou tookest upon Thee to deliver 
man : Thou didst not abhor the Virgin's womb. 

When Thou hadst overcome the sharpness of 
death : Thou didst open the Kingdom of Heaven 
to all believers. 

Thou sittest at the right hand of God : in the 
Glory of the Father. 

* We believe that Thou shalt come : to be our 
Judge. 



a susrepisti homi- 
nein : vei, ad liber- 
andum mwiditm, 
sttscepisti honii- 
ncm. When Thou 
shouldest take up- 
on Thee mankind 
for the deliverance 
of man, Thou 
horridest not the 
Virgin's womb. 
[Mirror.] 



b We believe that 
Thou art the Jud^'c 
that shalt come. 
[Mirror. J 



Tu Patris sempiternus es Filius. 

Tu, ad liberandum, "suscepturus hominem : 
non horruisti Virginis uterum. 

Tu devicto mortis aculeo : aperuisti credenti- 
als regna cceloruui. 

Tu ad dexteram Dei sedes : in gloria Patius. 

Judex crederis esse venturus. 



attributed to St. Hilary of Aries, and to a monk of Lerins, 
whose name is not known ; the number of persons named shew- 
ing how much uncertainty has always surrounded the matter. 
It is scarcely possible that so remarkable a hymn should have 
originated in so remarkable a manner as that first referred 
to without some trace of it being found in the works of St. 
Ambrose or St. Augustine, especially the Confessions of the 
latter. 1 It may be that their names were connected with 
it because the one introduced it into the Church of Milan, 
and the other (taught by St. Ambrose) into the Churches of 
Africa. 

For there is reason to think that the Te Deum Laudamus 
is much older than the time of St. Ambrose. So early as a.d. 
252 we find the following words in St. Cyprian's Treatise 
" On the Mortality " that was then afflicting Carthage : "Ah, 
perfect and perpetual bliss ! There is the glorious company of 
the Apostles ; there is the fellowship of the prophets exulting ; 
there is the innumei'able multitude of martyrs, crowned after 
their victory of strife and passion ;" and the striking parallel 
between them and the seventh, eighth, and ninth verses of 
the Te Deum seems certainly more than accidental. There 
are several coincidences also between words in the Baptismal 
and other offices of the Eastern Church and particular verses 
of the Te Deum, and the former are supposed to be of 
extremely ancient date. In the Alexandrine MS. of the 
Scriptures, a work of the fourth or fifth century, preserved 
in the British Museum, there is moreover a Morning Hymn 
which is written at the end of the Psalter, and which is still 
used in the daily services of the Greek Church. [.See also 
Geabe's LXX. 1709, p. 408.] The following is a transla- 
tion : — 

Glory to Thee, the Giver of light. 

Glory to God on high, and on earth peace, good will towards 

men. 
We praise Thee, we bless Thee, we worship Thee, we 

glorify Thee, we give thanks to Thee for Thy great glory. 
Lord, heavenly King, God, Father Almighty : Lord, 

only-begotten Son Jesus Christ, and Holy Spirit. 

Lord God, Lamb of God, Son of the Father, that takest 
away the sin of the world ; have mercy upon us, Thou 
that takest away the sin of the world. 

Accept our prayer : Thou that sittest at the right hand of 

the Father, have mercy upon us. 
For Thou only art holy ; Thou only Lord Jesus Christ art 

in the glory of God the Father. Amen. 
Day by day I bless Thee, and praise Thy Name for ever, 

and for ever and ever. 
Vouchsafe, O Lord, to keep me this day without sin. 
Blessed art Thou, Lord God of our fathers ; and praised 

and glorified be Thy Name for ever. Amen. 
Lord, let Thy mercy be upon us, as our trust 

is in Thee. Ps. xxxiii. 22. 

Blessed art Thou, O Lord : O teach me Thy 

statutes. Ps. cxix. 12. 

Lord, Thou hast been our refuge, from one 

generation to another. Ps. xo. 1. 

1 said, Lord, be merciful to me, heal my 

soul, for I have sinned against Thee. Ps. xli. 4. 

Lord, I fly to Thee ; teach me to do Thy 

will, for Thou art my God. Ps. cxliii. 9, 10. 

For with Thee is the well of life ; in Thy 

light shall we see light. Ps. xxxvi. 9. 

1 In the latter we do indeed read ". . . we were baptized, and anxiety 
for our past life vanished from us. Nor was I sated in those days with the 
woudrous sweetness of considering the depth of Thy counsels concerning 
the salvation of mankind. How did I weep, in Thy Hymns and Canticles, 
touched to the quick by the voices of Thy sweet-attuned Church !" [St. 
Aug. Conf. IX. vi. p. 166, Oxf. trans.] But this passage seems rather to 
indicate the use of Canticles already well known than the invention of any 
new one. 



Shew forth Thy mercy to them that know 

Thee. p s . xxxvi. 10. 

O holy God, holy Might, holy Immortal, 
have mercy upon us. Amen. 

The first division of this hymn is identical with the 
Eucharistic Gloria in Excelsis, and the last verse is the 
Trisagion of the ancient Eastern Liturgies ; the remaining 
portion has clearly a common origin with the Te Deum. 
Verses 8 and 9 are the same as the 24th and 26th verses of the 
latter. The 11th is also identical with the last of the Te 
Deum, but it is taken from Psalm xxxiii. 22. Like the Te 
Deum, this ancient Morning Hymn of the Greek Church 
borrows largely from the Psalms in its concluding portion, 
and the verses chosen are of a supplicatory character in both, 
though otherwise they do not correspond. 

The most probable conclusion to arrive at is, that this noble 
Canticle, in its present form, is a composition of the fourth 
or fifth century ; and that it represents a still more ancient 
hymn, of which traces are to be found in St. Cyprian and 
the Morning Hymn of the Alexandrine Manuscript. 

The Te Deum is only known as connected with the ritual 
of the Church. It seems also from the first to have been 
connected with the reading of the Morning Lessons, the 
expression "Keep us this day without sin" being some 
evidence of this, though not convincing, as an analogous form 
is used in "Give us this day our daily bread." In the 
Salisbury Use, which probably represents the more ancient 
use of the Church of England, it was directed to be sung 
after the last lesson on Sundays and other Festivals, except 
during Advent and the Lenten season from Septuagesima to 
Easter. Quignonez, in his Reformed jRovian Breviary, directed 
it to be used every clay even in Lent and Advent. The 
Prayer Book of 1549 ordered it to be used "daily throughout 
the year, except in Lent;" and as Festivals were previously 
almost of daily occurrence, this was practically a continuance 
of the old rule. In 1552 the exception was erased, and has 
not since been restored ; but as the alternative Canticle, 
Benedicite, remains, some ritualists conclude that it is to be 
used in Lent, as originally directed by the First Book of 
Edward VI., and not the Te Deum. 2 Of ritual customs 
anciently connected with the singing of this hymn, one still 
retains a strong hold upon English people, viz. that of bow- 
ing at the words "Holy, Holy, Holy," with the same reve- 
rent gesture that is used in the Creed : a custom derived 
from the angelic reverence spoken of in Isaiah in connection 
with the same words. " And for bycause Angels praise God 
with great reverence, therefore ye incline when ye sing their 
song," says the Mirror. The same work also says, "And 
therefore, according to the angels, ye sing quire to quire, one 
Sanctus on the one side, and another on the other side, and so 

2 This is not the ancient practice of the Church, it must be remembered. 
During Advent the following was sung instead of Te Deum on all Festivals 
when the latter would otherwise have been used. It is the last of nine 
Responds [Responsoria] used after the nine Lessons respectively. 

" R. 9. Laetentur coeli, et exultet terra: jubilate montes laudem : quia 
Dominus noster veniet. Et pauperum suoruin miserebitur. 

V. Orietttr in diebus ejus justitia et abundantia pacis. Et pauperum 
suorum miserebitur. 

Gloria Patri, et Filio, et Spiritui Sancto : 

Et pauperum suorum miserebitur." 

The ancient ritual use of the Benedicite was entirely festive: though it 
was not indeed set aside from its place in Lauds during Lent and Advent. 

In Monasteries the Te Deum was sung all the year round [Grancolas, cap. 
33] ; and in Quignonez' Reformed Breviary it was ordered for Festivals even 
in Advent and Lent. But admirable substitutes for it at these seasons 
might be found in two other of the discontinued Lauds Canticles, the Song 
of Hezekiah [Isa. xxxviii] being exactly adapted for Lent, and that of 
Habakkuk [Hab. iii.] being equally suitable for Advent. The Salisbury 
version of the latter [from the Vulgate] had two beautiful renderings of the 
13th and ISth verses : "Thou wentest forth for the salvation of Thy people: 
even fur salvation with Thy Christ;" and "Yet I will rejoice in the Loid: 
I will joy in God my Jesus." 



Scorning Prater. 



191 



We therefore pray Thee, help Thy servants : 
whom Thou hast redeemed with Thy precious 
blood. 

"Make them to be numbered with Thy Saints ; 
in glory everlasting. 

O Lord, save Thy people : and bless Thine 
heritage. 

Govern them : and lift them up for ever. 

Day by day : we magnify Thee ; 

And we worship Thy Name : ever world with- 
out end. 



a Make Thy ser- 
vants to be re- 
warded in endless 
bliss. [Mirror.] 

b modern reading, 
" in gloria ninne- 
7-ari." 

c Vulgate, rege; 

LXX., X01U.XV6V. 



Te ergo qutesumus, famulis Tuis subveni : 
quos pretioso sanguine redemisti. 

iEterna fac cum Sanctis Tuis : * gloria munerari. 

Salvum fac populum Tuum, Domine : et bene- 
dic haereditati Tine. 

Et 'rege eos, et extolle illos usque in ssternum. 

Per singulos dies, benedicimus Te. 

Et laudamus nomen Tuum : in saaculum et in 
speculum sseculi. 



forth of other verses." The custom seems to have heen to 
sing each Sanctus on one side of the quire only, the remainder 
of the verse on both sides, and then to proceed with the succeed- 
ing verses in regular antiphonal order. 

Besides the use of the Te Deum in the Morning Service, 
there is a well-known custom of singing this triumphal hymn, 
by itself, arranged to elaborate music, as a special service of 
thanksgiving. It is directed to be used in this manner in 
" Forms of Prayer to be used at Sea, after Victory, or deliver- 
ance from an Enemy :" and at the conclusion of coronations 
it is always so used, as it has been, time immemorial, in 
England, and over the whole of Europe : — 

" Which performed, the choir, 
With all the choicest music of the Kingdom, 
Together sing Te Deum." 

[Henry VIII. Act iv. sc. 1.1 

The Sovereigns of England have been accustomed to go in state 
to the singing of the Te Deum after great victories, and 
Handel's " Dettingen Te Deum " was composed for one of these 
occasions. Custom has also established this separate use of 
the Te Deum on other important occasions of thanksgiving. 

The most ancient Christian music known has come down to 
us in connection with this Canticle ; being that known as 
the "Ambrosian Te Deum," which is found in a work on 
Music written by Boethius, a Roman Consul, in a.d. 487. 
This is, however, thought to be an adaptation of the Temple 
psalmody of the Jews, like the other ancient Church tones. 

A very striking characteristic of this heavenly hymn is the 
strictly doctrinal form in which it is composed, which makes 
it a literal illustration of St. Paul's words, "I will sing with 
the spirit, and I will sing with the understanding also." [1 Cor. 
xiv. 15.] It has been thought by some, from the singularity 
of the opening words, Te Deum, that it is throughout a hymn 
to Christ as God, representing, or analogous to, that spoken 
of by Pliny in his letter to Trajan. But the English version 
truly represents the Latin form, in which a double accusative 
is joined to the verb laudamus that could not be otherwise 
rhythmically translated. That the English Church has always 
considered the earlier verses of it to be addressed to the First 
Person of the Blessed Trinity is evidenced by the ancient 
Salisbury Antiphon to the Athanasian Creed, which is "Te 
Deum Patrem ingenitum, te Filium unigenitum, te Spiritum 
Sanctum Pai'acletum, sanctam et individuam Trinitatem toto 
corde et ore confitemur. " It has also been conjectured that the 
11th, 12th, and 13th verses have been interpolated, but there 
is not the slightest ground for this conjecture, all ancient 
MSS. in Latin, Teutonic of the ninth century, and English 
from the ninth to the fourteenth, reading precisely the same : 
and the hymn being rendered imperfect by their omission. 

The first ten verses are an offering of praise to the Father 
Almighty, with the Scriptural recognition of the Blessed 
Trinity implied in the Ter Sanctus which Isaiah heard the 
Seraphim sing when he beheld the glory of Christ, and spake 
of Him. In the three following verses this implied recogni- 
tion of the Three in One is developed into an actual ascription 
of praise to each, the Pater irnmensm Majestatis, the Unicus 
Filius, and the Sanctus Paracletus tipiritus. In these thirteen 
verses the Unity and Trinity of the Divine Nature is celebrated 
in the name of the whole Church of God. The Militant 
Church, the various orders of holy Angels with which it has 
fellowship in the New Jerusalem, the Apostles, Prophets, 
and Martyrs of the Old and New Dispensation now gathered 
into the Church Triumphant, all thus adore God the Lord, 
the Lord God of Sabaoth, the Father Everlasting : and the 
holy Church gathers up its praises in a devout acknowledge- 
ment of each Person of the Blessed Trinity as the Object of 
Divine worship. Then begins that part of the hymn which 
glorifies God for the blessing of the Incarnation : the latter 



sixteen verses addressing themselves to our Lord and Saviour; 
commemorating His Divine Nature and Eternal Existence, 
His Incarnation, Saci'ifice, Ascension, and Session at the 
right hand of the Father. In the last verses, with a mixture 
of plaintiveness and triumph, the hymn follows the line 
marked out by the angels at the Ascension, looking to our 
Lord's Second Advent as the true complement of His First. 
This concluding portion is as well fitted to express the tone 
of a Church Militant as the initial portion is to express that 
of a Church Triumphant : and the. personal form of the last 
verse is a touching reminder of the individual interest that each 
of us has in the corporate work of praise and prayer of which 
Divine Service is constituted. Few uninspired compositions 
give so clear an echo of the spirit and depth of Holy Scripture. 

There are three verses of the Te Deum which require special 
notice, with reference to the modern Latin and English in 
which they are given to us at the present day. 

[1] The ninth verse, "Te Martyrum candidatus, laudat 
exercitus," is very insufficiently rendered by "The noble 
army of Martyrs praise Thee." In pre-Reformation versions 
it stood, "The, preiseth the white oost of martiris ; " and 
considering the distinct connection between this verse and 
Rev. vii. 9, 14, it is strange that the Scriptural idea of " white 
robes " which have been "made white in the blood of the 
Lamb," should have been superseded by the word "noble." 
It is possible that the idea of something lustrous and pure 
was more expressed by " noble " in the early part of the six- 
teenth century than is conveyed by it to modern ears ; 1 
but the change of the word from the old English "white," 
and Anglo-Saxon "shining," has gone far to obliterate the 
true sense of the oi - iginal in our present version. 

[2] In the sixteenth verse the ancient and modern English 
versions alike fail to give the full sense of the Latin. The 
former usually give, " Thou wert nojt skoymes [squeamish] to 
take the maydenes wombe, to delyver mankynde," which is 
little different in sense from our present version. But it is 
clear that " Tu, ad liberandum, susce.pturusI10m.inem" includes 
a reference to the Incarnation, as much as "non horruisti 
Virginia uterum : " and if the ordinary text of the Latin were 
received as correct, the verse would be more literally rendered, 
"Thou, being about to takemanhood upon Thee, to deliver it." 

But it is nearly certain that the received reading is a cor- 
rupt one. Iu the Utrecht Psalter, which is thought by some 
experts to have been written in the sixth century, the reading 
is " Tu ad liberandum suscepisti hominem : " and in the 
Bangor Antiphonary, written about the end of the eighth 
century, it is, "Tu ad liberandum mundum suscepisti homi- 
nem." The author of the Mirror of our Lady gets very 
near to the first of these two readings in the version which is 
given above in the margin. The second might be given with 
a slight alteration of our present English version in the form, 
"When Thoutookcst upon Thee manhood to deliver the world." 

It is not improbable that some early copyist having written 
the last letters of " libera/ndum," took them, as he turned 
his eyes to his work after a pause, for the last letters of nm»- 
dum, and went on at once to "suscepisti." Afterwards, not 
earlier than the twelfth century, the verb may have been 
altered to " suscepturus " for the purpose of connecting 
" liberandum " witli " hominem." 

[3] The twenty-first verse has been altered both in Roman 
Breviaries and in the English Prayer Book. All Latin MSS. 
previously to 1492 read " iEterna fac cum Sanctis Tuis gloria 
munerari : " and the equivalent of munerari is found in r\ erj 
known version of the Te Deum up to that time ; our own in 
the fourteenth century being, " Make hem to be rewarded 
with thi seyntes, in cndles blissc." The "?mmerari " reading 



1 So gold ami silver were called "noble metnis" by the early eliymists. 



192 



scorning Praper. 



Vouchsafe, O Lord : to keep us this day 
without sin. 

O Lord, have mercy upon us : have mercy 
upon us. 

O Lord, let Thy mercy lighten upon us : as 
our trust is in Thee. 

O Lord, in Thee have I trusted : let me 
never be confounded. I a The Ly ons Bre. 



IT Or this Canticle, Benedicite, omnia Opera. 

OALL ye Works of the Lord, bless ye 
the Lord : praise Him, and magnify Him 
for ever. 

O ye Angels of the Lord, bless ye the Lord : 
praise Him, and magnify Him for ever. 

O ye Heavens, bless ye the Lord : praise Him, 
and magnify Him for ever. 

O ye Waters that be above the Firmament, 
bless ye the Lord : praise Him, and magnify 
Him for ever. 

O all ye Powers of the Lord, bless ye the 
Lord : praise Him, and magnify Him for ever. 

O ye Sun, and Moon, bless ye the Lord : 
praise Him, and magnify Him for ever. 

O ye Stars of Heaven, bless ye the Lord : 
praise Him, and magnify Him for ever. 

O ye Showers, and Dew, bless ye the Lord : 
praise Him, and magnify Him for ever. 

O ye Winds of God, bless ye the Lord : praise 
Him, and magnify Him for ever. 

O ye Fire, and Heat, bless ye the Lord : 
praise Him, and magnify Him for ever. 

O ye Winter, and Summer, bless ye the Lord : 
praise Him, and magnify Him for ever. 

O ye Dews, and Frosts, bless ye the Lord : 
praise Him, and magnify Him for ever. 

O ye Frost, and Cold, bless ye the Lord : 
praise Him, and magnify Him for ever. 

O ye Ice, and Snow, bless ye the Lord : praise 
Him, and magnify Him for ever. 

O ye Nights, and Days, bless ye the Lord : 
praise Him, and magnify Him for ever. 

ye Light, and Darkness, bless ye the Lord : 
praise Him, and magnify Him for ever. 

O ye Lightnings, and Clouds, bless ye the 
Lord : praise Him, and magnify Him for ever. 

O let the Earth bless the Lord : yea, let it 
praise Him, and magnify Him for ever. 



viary added Gloria 
Patri. 



«Sav. 



Dignare, Domine, die isto : sine peccato nos 
custodire. 

Miserere nostri, Domine : miserere nostri. 

Fiat misericordia Tua, Domine, super nos : 
quemadmodum speravimus in Te. 

In Te, Domine, speravi : non confundar in 
seternum." 

Canticum trium puerorum. Dan. Hi. 

*~D ENEDICITE omnia opera Domini Domino : 
-U laudate et superexaltate Eum in saecula. 

Benedicite Angeli Domini Domino : benedicite 
cceli Domino. 



Benedicite aquas omnes quae super ccelos sunt 
Domino : benedicite omnes virtutes Domini 
Domino. 



Benedicite sol et luna Domino : benedicite 
Stellas cceli Domino 



Benedicite imber et ros Domino : benedicite 
omnes spiritus Dei Domino. 



Benedicite ignis et aestus Domino : benedicite 
fri;ms et eestas Domino. 



Benedicite rores et pruina Domino : benedicite 
gelu et frigus Domino. 



Benedicite glacies et nives Domino : benedicite 
noctes et dies Domino. 



Benedicite lux et tenebrse Domino : benedicite 
fulgura et nubes Domino. 



Benedicat terra Dominum : laudet et super- 
exaltet Eum in saecula. 



appears to be an error of the early printers, arising out of the 
very slight difference presented by mutt and num in black 
letter ; and the easy occurrence of such an error is illustrated 
by a story which De Thou tells respecting the imprisonment 
of a Landgrave of Hesse by the Emperor. In the Landgrave's 
treaty of submission there was a condition that he should 
not suffer any imprisonment. "Nicht ein drug tag gefangen 
sein : " this the Emperor's minister read, " Nicht ein rtutgtag 
gefangen sein, " that he should not suffer perpetual imprison- 
ment. On this pretence they sent the Landgrave to prison 
directly on his arrival at the Emperor's court. [De Thou, 
iv. 13.] The word "in" is a modern insertion of the same 
date, and probably arose from confusion between the twenty- 
first and the eighteenth verses, in the latter of which occurs 
"in gloria Patris." Since our Lord said, "Great is your 
reward in Heaven," and "Himself shall reward you openly," 
the old English rendering of munerari is quite Scriptural ; 
but it may be pointed out that the sense of the Latin is rather 
that of free gift than reward, munerari, not re-munerari. 
Perhaps the original may be rendered, "Make them to be 
awarded with Thy saints : Thy glory everlasting," without 
departing from the sense of the original, or the familiar 
rhythm of our Prayer Book version. The received version, 



although not faithful to the original, is happily comprehen- 
sive ; for, to be " numbered with the children of God, " and 
to have a "lot among the saints," is to receive the "great 
recompense of reward," the heavenly heritage of those who 
are joint heirs with Christ of His triumphant kingdom. 1 

THE BENEDICITE. 

There is no doubt that this Canticle is of Jewish origin, 
although its claim to be part of the Canonical Book of Daniel 
is not recognized by the modern Church of England, which has 
placed it among the books of the Apocrypha. It has a great 
resemblance to the 148th Psalm, and is generally considered 
to be a paraphrase of it. 

Several of the Fathers speak of the Benedicite as being used 
in the Services of the Church. [Cypr. de Laps., de Orat. 
Dom. ; Aug. de Civ. Dei, xi. 9; Cone. Tolet. iv. can. xiii.] 
St. Chrysostom especially refers to it as " that admirable and 

1 It should be added, however, that the Venerable Bede, who was almost 
contemporary with Gregory the Great, records some words of his which 
contain something very like this reading: " Sed et in ipsa missarum cele- 
bratione tria verba maxims perfectionis plena superadjecit, ' Diesqus 
nostros in tua pace disponas, atque ab seterna damnatione nos eripi, et in 
electorum tuorum jubeas grege nwnerari.' " [Bede, Hist. Eccl. lib. 2, c. i.] 



aborning Prapcr. 



19. 



O ye Mountains, and Hills, bless ye the Lord : 
praise Him, and magnify Him for ever. 

O all ye Green Things upon the Earth, bless 
ye the Lord : praise Him, and magnify Him for 
ever. 

O ye Wells, bless ye the Lord : praise Him, 
and magnify Him for ever. 

O ye Seas, and Floods, bless ye the Lord : 
praise Him, and magnify Him for ever. 

O ye Whales, and all that move in the Waters, 
bless ye the Lord : praise Him, and magnify 
Him for ever. 

O all ye Fowls of the Air, bless ye the Lord : 
praise Him, and magnify Him for ever. 

O all ye Beasts, and Cattle, bless ye the Lord : 
praise Him, and magnify Him for ever. 

O ye Children of Men, bless ye the Lord : 
praise Him, and magnify Him for ever. 

O let Israel bless the Lord : praise Him, and 
magnify Him for ever. 

O ye Priests of the Lord, bless ye the Lord : 
praise Him, and magnify Him for ever. 

O ye Servants of the Lord, bless ye the Lord : 
praise Him, and magnify Him for ever. 

O ye Spirits and Souls of the righteous, bless 
ye the Lord : praise Him, and magnify Him for 
ever. 

O ye holy and humble Men of heart, bless ye 
the Lord : praise Him, and magnify Him for- 
ever. 

O Ananias, Azarias, and Misael, bless ye the 
Lord : praise Him, and magnify Him for ever. 

Glory be to the Father, and to the Son : 
and to the Holy Ghost ; 



As it was in the beginning, is now 
shall be : world without end. Amen. 



and ever 



IT Then shall be read in like manner the Second 
Lesson, taken out of the New Testament. And 
after that, the Hymn following ; * except when that 
shall happen to be read in the Chapter for the 
Day, or for the Gospel on Saint John Baptist's 
Day. 

Benedictus. OLESSED be the Lord God of 
s. Luke i. 68. JL) l sra el : for He hath visited and 
redeemed His people ; 

And hath raised up a mighty salvation for us : 
in the house of His servant David ; 



a Comf>. Dan. 
56. Vulg. 



b except 
[1602J. 



c &m. 



Day 



Benedicite montes et colles Domino : benedi- 
cite universa eerminantia in terra Domino. 



Benedicite fontes Domino : benedicite maria 
et flumina Domino. 



Benedicite cete et omnia quae moventur in 
aquis Domino : benedicite omnes volucres cceli 
Domino. 



Benedicite omnes bestiae et pecora Domino 
benedicite filii hominum Domino. 



Benedicat Israel Dominum : laudet et super- 
exaltet Eum in sascula. 

Benedicite Sacerdotes Domini Domino : bene- 
dicite servi Domini Domino. 



Benedicite spiritus et animse justorum Domino 
benedicite sancti et humiles corde Domino. 



Benedicite Anania, Azaria, Misael Domino : 
laudate et superexaltate Eum in ssecula. 

"Benedicamus Patrem et Filium cum Sancto 
Spiritu : laudemus et superexaltemus Eum in 
ssecula. 

Benedictus es Domine in firmamento cceli : et 
laudabilis, et gloriosus, et superexaltatus in sajcula. 



Canticum Zacharire prophetoa Luca? i. 

BENEDICTUS Dominus Deus Israel : quia 
visitavit, et fecit redemptionem plebis 
Suae. 

Et erexit cornu salutis nobis : in domo David 
pueri Sui. 



marvellous song, which from that day to this hath been sung 
everywhere throughout the world, and shall yet be sung in 
future generations." [Chrysost. Horn, de Stat, iv.] Rufinus 
speaks of it in the same manner (in defending its Canonical 
authority against Jerome), 1 as having been sung by holy con- 
fessors and martyrs, who would not have been permitted to 
sing that as Holy Scripture which is not so. It was used as 
one of the Psalms at Lauds as early as the time of St. Athan- 
asius, and occupied the same position on Sundays in the 
ancient services of the Church of England. When the 
Psalter was restricted, in 1540, to the hundred and fifty 
psalms which go by the general name of the Psalms of David, 
the Song of the Three Children was placed after the Te Deum, 
to be used as a responsory canticle to the first Lesson, under 
the title "Benedicite, Omnia Opera Domini Domino." This 
use of it was not by any means novel, as it was said between 
the Lessons (according to Mabillon), in the old Gallican ritual 
which was once common to France and England. 

When first inserted in its present place, this Canticle was 
ruled by the following Rubric prefixed to the Te Deum : 

l It is inserted in the Comes of St. Jerome among the Lections on the 
Festival called UMio ad S. l'ctrum under the titlo " Hyinnus Trinni 
Puerorum." 



" U After the fir.st Lesson shall follow throughout the year 
(except in Lent, all the which time, in the place of Te Deum, 
shall be used Benedicite Omnia Opera Domini Domino) in 
English, as followeth. " This Rubric was altered to its present 
form in 1552, the object of the alteration being probably to 
allow greater freedom in the substitution of Benedicite for 
Te Deum. It was an ancient rule to use the former when 
any portion of the Prophet Daniel was read. In more recent 
times it has been customary to sing it when Genesis i., or 
when Daniel iii., is the first Lesson ; and on week-days dur- 
ing Lent and Advent. 2 The ordinary Doxology was sub- 
stituted for the one proper to the psalm in 1549. The latter 
is, "0 let us bless the Father, and the Son, with the Holy 
Ghost: let us praise Him, and magnify Him for ever. Blessed 
art Thou, Lord, in the firmament of Heaven ; worthy to 
be praised, and glorious, and to be magnified for ever." Pope 
Damasus [a.d. 366] is said to have been its author ; but it 
is founded on the verse which precedes the words "Benedicite 
Omnia Opera." 

THE BENEDICTUS. 
This prophetic hymn of Zacharias has been used as a re- 
- Sec, however, note on .]> 190. 



i 9 4 



aborning praper. 



As He spake by the mouth of His holy 
Prophets : which have been since the world 
began ; 

That we should be saved from our enemies : 
and from the hands of all that hate us; 

To perform the mercy promised to our fore- 
fathers : and to remember His holy Covenant ; 

To perform the oath which He sware to 
our forefather Abraham : that He would give 
us; 

That we being delivered out of the hand of 
our enemies : might serve Him without fear ; 

In holiness and righteousness before Him : all 
the days of our life. 

And thou, Child, shalt be called the Prophet 
of the Highest : for thou shalt go before the 
face of the Lord to prepare His ways; 

To give knowledge of salvation unto His 
people : for the remission of their sins, 

Through the tender mercy of our God : 
whereby the Day-spring from on high hath 
visited us ; 

To give light to them that sit in darkness, and 
in the shadow of death : and to guide our feet 
into the way of peace. 

Glory be to the Father, and to the Son : and 
to the Holy Ghost ; 

As it was in the beginning, is now, and ever 
shall be : world without end. Amen. 



Jubilate Deo. 



IT "Or this Psalm. 

OBE joyful in the Lord, all ye 
lands : serve the Lord with 
gladness, and come before His presence with a 
song. 

Be ye sure that the Lord He is God : it is He 
that hath made us, and not we ourselves ; we are 
His people, and the sheep of His pasture. 

O go your way into His gates with thanks- 
giving, and into His courts with praise : be 
thankful unto Him, and speak good of His 
Name. 



a Or this Psalm, 
to end of Gloria 
[1554 

*»ar. 



Sicut locutus est per os sanctorum : qui a 
sseculo sunt, prophetarum Ejus. 

Salutem ex inimicis nostris : et de manu 
omnium qui oderunt nos. 

Ad faciendam misericordiam cum patribus 
nostris : et memorari testamenti Sui sancti. 

Jusjurandum quod juravit ad Abraham patrem 
nostrum : daturum Se nobis. 

Ut sine timore, de manu inimicorum nostrorum 
liberati : serviamus Illi. 

In sanctitate et justitia coram Ipso : omnibus 
diebus nostris. 

Et tu, puer, Propheta Altissimi vocaberis : 
prseibis enim ante faciem Domini parare vias 
Ejus. 

Ad dandam scientiam salutis plebi Ejus : in 
remissionem peccatorum eorum. 

Per viscera misericordise Dei nostri : in quibus 
visitavit nos oriens ex alto. 

Illuminare his qui in tenebris et in umbra 
mortis sedent : ad dirigendos pedes nostros in 
viam pacis. 

Gloria Patri, et Filio : et Spiritui Sancto. 

Sicut erat in principio, et nunc, et semper, et 
in saecula saeculorum. Amen. 

Psalmus xcix. [English Version, c] 

4 TUBLLATE Deo omnis terra : servite Domino 
*J in lsetitia. 
Introite in conspectu Ejus : in exultatione. 

Scitote quoniam Dominus Ipse est Deus : 
Ipse fecit nos, et non ipsi nos. 

Populus Ejus et oves pascuje Ejus, introite 
portas Ejus in confessione : atria Ejus in hymnis, 
confitemini Illi. 



sponsory canticle to the Gospel Lessons from very ancient 
times, being spoken of as so used by Amalarius [a.d. 820]; 
and perhaps by St. Benedict, nearly three centuries earlier, 
since he speaks of a Canticum de Evangelio occurring here in 
Mattins. In the Salisbury Use it occupied a similar position, 
but was not so definitely connected with the Lessons them- 
selves as it now is, being used after the Capitulum, at Lauds, 
on Sundays. It was the only Canticle appointed for use after 
the second Morning Lesson in 1549, and the Rubric by which 
it is preceded shews very clearly that it is intended to be 
the ordinary Canticle, the Jubilate being an exceptional one, 
inserted to avoid repetition on St. John Baptist's Day, or 
whenever the Benedictus occurs in the second Lesson itself. 
That it was the Canticle most used in the sixteenth and 
seventeenth centuries is shewn by the Service-books of 
Cathedral choirs, in which it is much more frequently set to 
music than the Jubilate. 

The position of this Canticle makes its ritual meaning self- 
evident. It is a thanksgiving to Almighty God for His mercy 
as exhibited towards mankind in the Incarnation of our Lord, 
whereof the Gospel speaks, and in the foundation of the 
Church in His blood, as recorded in the Acts of the Holy 
Apostles. It is the last prophecy of the Old Dispensation, 
and the first of the New, and furnishes a kind of key to the 
Evangelical interpretation of all prophecies under the one by 
which they are connected with the other. The Benedictus 
is a continual acknowledgement also of the Communion of 
Saints under the two Dispensations ; for it praises God for 
the salvation which has been raised up for all ages out of the 



house of His servant David, and according to the ancient 
covenant which He made with Abraham, ' ' the father of them 
that believe, though they be not circumcised " [Rom. iv. 11]; 
w r hose seed all are if they are Christ's, and heirs according to 
the promise. [Gal. iii. 29. ] The use of the Benedictus by the 
Church indicates to us where we are to find true sympathy 
and communion with God's ancient people ; not in their out- 
ward relationship to Abraham, "for God can of these stones 
raise up children unto Abraham," but in their faithful 
acknowledgement of the Lord Jesus, as the Christ Whom the 
Old Testament Scriptures predicted. 

THE JUBILATE. 

This was the second of the fixed Psalms at Lauds on Sunday, 
and was adopted as a responsory Canticle in 1552. The 
object of its insertion here was to provide a substitute for the 
Benedictus on days when the latter occurs in the Lesson or 
Gospel, on the same principle which rules the omission of the 
Venite when it occurs in the Psalms of the day. The days 
on which it should be used are therefore March 25th, Lady 
Day, and June 24th, St. John Baptist's Day. 

The general substitution of the Jubilate for the Benedictus 
is very much to be deprecated. There is, however, a pro- 
phetic reference to the Chief Shepherd of the Church, and to 
the service of praise offered to Him, which makes it well fitted 
for occasional use, as, for example, at Easter ; and Dean 
Comber says that it seems to have been used after the reading 
of the Gospel as early as a.d. 450. 



aborning; Praper. 



T 95 



For the Lord is gracious, His mercy is ever- 
lasting 
to generation. 



and His truth endureth from generation 



Glory be to the Father, and to the Son, and 
to the Holy Ghost ; 

As it was in the beginning, is now, and ever 
shall be : world without end. Amen. 

IT "Then shall be sung or said the Apostles' Creed by 
the Minister and the people standing: * Except only 
such days as the Creed of Saint Athanasius is 
appointed to be read. 

I BELIEVE in God the Father Almighty, 
Maker of heaven and earth. 

And in Jesus Christ His only Son our Lord, 
Who was conceived by the Holy Ghost, Born of 
the Virgin Mary, Suffered under Pontius Pilate, 
"Was crucified, dead, and buried, He descended 
into hell ; The third day He rose again from the 
dead, He ascended into heaven, And sitteth on 
the right hand of God the Father Almighty ; 
From thence He shall come to judge the quick 
and the dead. 

I believe in the Holy Ghost ; The holy 
Catholic Church ; The Communion of Saints ; 
The Forgiveness of sins ; The Resurrection of 
the body, And the Life everlasting. 'Amen. 



a The Creed was 
preceded by the 
Domijius vobiS' 
awt, and followed 
by the Lord's 
Prayer in 1549. 

b Except . . . read 
[1662]. 

c The Apostles' 
Creed is here writ- 
ten as one para- 
fraph in the MS., 
ut divided into 
three paragraphs 
in the Sealed 
Books. 

d *ar. 



e Italic in MS. 



Laudate nomen Ejus, quoniam suavis est 
Dominus, in seternum misericordia Ejus : et 
usque in generationem et generationem Veritas 
Ejus. 

Gloria Patri, et Filio : et Spiritui Sancto. 

Sicut erat in principio, et nunc, et semper : et 
in scecula saeculorum. Amen. 



Symbolum Apostolicum. 

rf /^1REDO in Detjm Patrem Omnipotentem, 
v_y Creatorem cceli et terra?. Et in Jesum 
Christum Filitjm Ejus unicum, Dominum nos- 
trum : Qui conceptus est de Spirittj Sancto, 
natus ex Maria Virgine, passus sub Pontio Pilato, 
crucifixus, mortuus, et sepultus : descendit ad 
inferna : tertia die resurrexit a mortuis : ascendit 
ad ccelos : sedet ad dexteram Dei Patris Omni- 
potentis : inde venturus est judicare vivos et 
mortuos. Credo in Spiritum Sanctum : sanctam 
Ecclesiam Catholicam : Sanctorum communio- 
nem, remissionem peccatorum, carnis resurrec- 
tionem, et vitam seternam. Amen. 



THE APOSTLES' CREED. 

The use of a Creed in Divine Service is of very ancient 
origin, dating at least from the time of Peter the Fuller, 
about a.d. 470, and the Apostles' Creed has been used in the 
Daily Offices of the Church of England as far back as they can 
be traced. Under the old system it followed the Lord's Prayer 
(instead of preceding it) at Prime and Compline, and was 
recited in the same manner, the people joining in only at a 
repetition of the last two clauses. In the Reformed Breviary 
of Cardinal Quignonez an open recitation of the Apostles' 
Creed was directed on all days except Sunday : and this 
direction probably suggested our present custom. 

The earliest occurrence of the Apostles' Creed exactly in the 
form in which we now use it at Morning and Evening Prayer, 
is in a treatise published by Mabillon, from an ancient MS., 
entitled " Libellus Pirminii de singulis libris canonicis 
scarapsus," or "scriptus." Pirminius died about a.d. 758, 
and appears to have lived some time in France, though he 
died in Germany. Hence it is extremely probable that the 
Creed contained in two several places of his treatise, and in 
both places in the same words, is the old Gallican form of the 
Apostles' Creed, identical with that afterwards adopted by 
St. Osmund into the Salisbury Use, from the more ancient 
services of the Church of England. How much older than 
the eighth century this exact form of the Apostles' Creed may 
be is not known ; but it has been so used, without variation, 
in the whole Latin Church, as well as in the Church of Eng- 
land, from that time until the present. 

The substance of the Apostles' Creed is, however, very 
much older. It is extant, very nearly as we now use it, as it 
was used by the Churches of Aquileia and Rome at the end of 
the fourth century, when it was commented upon, and both 
forms indicated, by Rufinus, who was a priest of the former 
diocese. The two forms are here shewn side by side, the 
authority for each being Heurtley's Harmonia Symbolica, 
pp. 26, 30 :— 

The Creed of the Church of The Creed of the Church of 
Aquileia, circ. a.d. 390. Home, c'irc. a.d. 390. 



Credo in Deum Patrem om- 
nipotentem, invisibilem et im- 
passibilem : Et in Jesum Chris- 
tum, unicum Filium ejus, Do- 
minum nostrum : Qui natus est 
de Spiritu Sancto Ex Maria 
Virgine; Crucifixus sub Pontio 



Credo in Deum Patrem om- 
nipotentem. Et in Jesum 
Christum, unicum Filium ejus, 
Dominum nostrum ; Qui natus 
est de Spiritu Sancto Ex Maria 
Virgine ; Crucifixus sub Pontio 
Pilato, et sepultus ; Tertia die 



Pilato, et sepultus ; Descendit 
in inferna; Tertia die resur- 
rexit a mortuis ; Ascendit in 
cselos ; Sedet ad dexteram Pa- 
tris. Inde venturus est judi- 
care vivos et mortuos; Et 
in Spiritu Sancto ; 1 Sanctam 
Ecclesiam ; Remissionem pec- 
catorum; Hujus carnis resur- 
rectionem. 



resurrexit a mortuis. Ascendit 
in caelos ; Sedet ad dexteram 
Patris ; Inde venturus est judi- 
care vivos et mortuos ; Et in 
Spiritu Sancto; Sanctam Ec- 
clesiam ; Remissionem peccato- 
rum ; Carnis resurrectionem. 



At a still earlier period, a.d. 180, Irenasus wrote his great 
work against heresies ; for, even at that early date, these began 
to fulfil the prophecy of our Lord that the Enemy should sow 
tares among the wheat. In this book Ireiiffius gives the sub- 
stance of Christian doctrine under the name of the "Rule of 
Truth," which every Christian acknowledged at his Baptism. 
This undoubtedly represents the Apostles' Creed, though 
probably not the exact words in which it was recited. 

The Creed as stated by Irenaus, Bishop of Lyons, a.d. 180. 

The Church throughout the world, spread out as she is to 
the ends of the earth, carefully preserves the faith that she 
received from the Apostles and from their disciples : — 

Believing in one God the Father Almighty, Who made 
Heaven and Earth, the seas, and all that in them is ; and in 
one Christ Jesus, the Son of God, Who was incarnate for our 
salvation ; and in the Holy Ghost, Who by the prophets pro- 
claimed the dispensations and the advents of our dear Lord, 
Christ Jesus : and His birth of a Virgin, and His suffering, 
and His Resurrection from the dead ; and the Ascension in the 
flesh into Heaven of the beloved Christ Jesus our Lord, and 
His coming from Heaven in the glory of the Father, to sum 
up all things, and to raise up all flesh of the whole human 
race. 

That to Christ Jesus our Lord, and God, and Saviour, and 
King, according to the good pleasure of the invisible Father, 
every knee should bow, of things in heaven, and things in 
earth, and things under the earth ; and that every tongue 
should confess Him, and that He should pass righteous judge- 
ment upon all. That He may send spiritual wickednesses, 
and the angels who transgressed, and fell into apostasy, and 
the ungodly, and the unjust, and the lawless, and the blas- 



1 This is the reading in most MS. authorities. It is retained in the Bene- 
dictine edition of St. Jeromo's works, by Erasmus, and by Roulh. It 
appears also in other Latin Creeds. ■• 



196 



aborning praper. 



phemers among men, into eternal fire : but that 011 the right- 
eous, and the holy, and those who have kept His command- 
ments and persevered in His love, some from the beginning 
and some from the time of their repentance, granting the 
grace of life He may grant immortality, and surround them 
with eternal glory. [Iren. ayt. Hercs. i. 10.] 

In two other jjarts of the same work there are othersummaries 
of the Creed which are plainly based on the same formula as 
that of which the above contains a paraphrastic statement. 
[Iken. agt. Heres. iii. 4, iv. 33.] 

Traces of the Creed are also to be found in the writings of 
Justin Martyr, Polycarp, Clemens Romanus, and Ignatius : 
and these approach so near to Apostolic times as to give 
good reason to think that the name by which the Apostles' 
Creed has been known for many centuries is one which 
belongs to it not merely because it accurately states the 
faith held by the Apostles, but also because it originated 
from them. 

A very ancient tradition of the Church, as old as the time 
of Rufinus [a.d. 309-410], describes the Apostles as meeting 
together to consider about a common statement of doctrine 
before they parted for their several labours. A later tradition 
(attributed to St. Augustine, but probably of more recent 
date) adds to this statement that each Apostle in succession 
recited one Article of the Creed, implying that it was thus 
delivered by Inspiration. The first of these traditions, writ- 
ten down so near to the time of the Apostles, is worthy 
of great respect : and no objections have been made to it 
which have not been rationally answered. The second is not 
of high authenticity, but the objections brought against it 
are chiefly founded on the improbability of such a state- 
ment being true : yet if the inspiration of the Apostles for 
the purpose of writing special official letters is granted, it is 
difficult to see what there is improbable in a statement that 
implies their collective inspiration for the purpose of origin- 
ating so important a document as the Creed, at a time 
when the New Testament Scriptures had not yet come into 
existence. 

But, apart from these traditions, there is much evidence in 
the early Christian writings that there was a common and 
well-known formula containing the chief articles of Christian 



faith. There are also frequent statements that the tradition 
of the Faith came direct from the Apostles. Combining these 
facts with the supposition that the Apostles would almost 
certainly provide some such formula for the guidance of con- 
verts, we may conclude that it is far more reasonable to 
believe the Creed going under their name to be substantially 
of their composition than to believe the contrary. In fact, the 
Creed appears to be an absolute necessity, springing out of 
the circumstances in which the early Christians were placed : 
when, as regarded themselves, their brethren, and the Heathen, 
such an answer to the question, "What is Christianity?" 
resolving itself into a few short replies embodying the chief 
facts of our Lord's life and work, was imperatively required. 
That the Apostles would methodize an authoritative form of 
this reply can hardly be doubted : and that they did so is 
more than suggested by what St. Paul says of a Form of 
sound words in passages like Rom. i. 3, vi. 17, x. 9, xii. 6, 
xvi. 17 ; Heb. x. 23; Phil. iii. 16; 2 Tim. i. 13, the original 
Greek of which almost necessitates such an interpretation as 
that here indicated. 

Although, however, the cumulative force of these arguments 
is so great as to leave scarcely any rational ground for contra- 
dicting the old belief of the Church that the Creed came from 
the Apostles substantially as it was handed down to the 
eighth century, it is not sufficient to warrant us in declaring 
it to be inspired. All that we may dare to say on this point 
is, that the Apostles were under a very special guidance of 
the Holy Ghost, were "filled with the Spirit " for the official 
purposes of their work ; and, consequently, that very little of 
the human element is likely to have mingled itself with any 
of the official words which they spoke to the Church. If 
it could be certainly proved that the Creed came from the 
Apostles as we now have it, sound reason would require us 
to believe that the Holy Ghost moved them to compose it, 
and hence that it was inspired. In the absence of such evi- 
dence it is our duty to compare the doctrines handed down to 
us in the Creed as those of the Apostles, with the doctrines 
contained in the great storehouse of God's Truth. In the 
following Table it will be seen how near an agreement 
there is between the statements contained in the Creed 
and those made by the Apostles in their early missionary 
work : J — 



Statements of Apostles, 

etc., expressing 

belief in 


God the 
Father. 


God the 
Son. 


God 
the Holy 
Ghost. 


Our Lord's 
Sufferings. 


Our Lord's 
Resurrec- 
tion. 


Our Lord's 
Ascension. 


Our Lord's 
Second 
Coming. 


Repent- 
ance. 


Forgive- 
ness of 
Sins. 


The 
Church. 


St. Matthew xxviii. 


19 


19 


19 




10 










19, 20 

49 
Acts i. 8 


St. Luke xxiv. 


49 


49 


49 
Acts i.4,8 


46 


46 


51 

Acts i. 9 


Actsi. 11 


47 


47 


St. John xx. 


17 


17 


22 




9, 20, 

28 


17 


xxi. 22 




xx. 23 


21, 23 


St. Peter, 
Acts ii. 


17 


22, 23, 
24 


17, 33, 
38 


23 


24, 31, 
32 


[Mark 

xvi. 19.] 

33 




38 


38 


32 


Acts iii. 


13 


13, 15 




15 


15 


21 


19-21 


19, 26 


19 


15 


Acts iv. 


24 


12, 27, 
30 




10, 27 


10 












Acts v. 


30 


31 


32 


30 


30 


31 




31 


31 


32 


Acts x. 


3436 


38 


38 


39 


40, 41 




42 




43 


41, 42 


St. Stephen, 
Acts vii. 


2, 32, 37, 
55 


52, 55 


51 


52 


55, 56 


55, 56 








St. Paul, 
Acts xiii. 


17, 23 


23, 33, 
35 




28 


30, 33, 
34, 37 








38 


- 31 


Heb. vi. 


1 


1, 6 


4 


6 


2 




2 


1,6 







Such a coincidence goes far towards shewing that the 
Apostles' Creed is a "Form of sound words " handed down 
to us on the very highest authority. It may also convince us 
that it would be an irreverent and uncritical error to speak of 
it positively as a human composition. 



The central position of the Creed in our Morning and Even- 
ing Service gives it a twofold ritual aspect. Praise has 
formed the distinctive feature of what has gone before, prayer 



1 Harvey on the Creeds, i. 20. 



corning praper. 



197 



forms that of what is to follow. The confession of our 
Christian faith in the Creed is therefore [1] like a summing 
up of the Scriptures that have been used for the praise of God 
and the edification of His Church : and by its recitation we 
acknowledge that it is 

"Him first, Him last, Him midst, and without end," 

Whom we find in Moses, the Prophets, the Psalms, the 
Gospels, and the Epistles. Not only in respect to ourselves, 
as a fit reminder of this great truth, do we thus confess our 
faith, but also to the praise of God ; and hence the Rubric 
directs the Creed to be "sung" (the word was inserted by 
Bishop Cosin), if circumstances will permit, as the Nicene 
Creed and the Athanasian Creed always have been. And [2] 
the recitation of the Creed is a confession of that objective 
faith which alone can give full reality to prayer ; hence it 
is a foundation of, and introduction to, the Preces and the 
Collects with which the Service concludes. "For this 
reason it is, probably, that baptisms were ordered to take 
place after the second lesson ; that so the admission of the 
newly baptized might be followed by liturgical avowal, so to 
speak, of that Creed, and saying of that Prayer, which, as a 
part of the rite, have already been avowed and used. " 1 

There are two customs connected with the recitation of the 
Creed which require notice ; the one, that of turning to the 
East, or towards the Altar, as representing the East, in say- 
ing it ; the other, that of bowing at the holy Name of Jesus. 
Both of these customs are relics of habits which have only 
ceased to be universal (in the English Church, at least) in 
very modern times. 

Clergy and people used formerly to look one way through- 
out the Prayers and Creeds, that is, towards the Altar. " In 
some churches," writes Thorndike, 2 "the desk for the 
Prayer Book looks towards the Chancel ; and for reading of 
Lessons we are directed to look towards the people. As the 
Jews in their prayers looked towards the Mercy-seat or prin- 
cipal part of the Temple [Ps. xxviii. 2], so Christians looked 
towards the Altar or chief part of the church, whereof their 
Mercy-seat was but a type. Christ in His prayer directs us 
to Heaven, though God be everywhere ; for Heaven is His 
throne, and we look toward that part of the church which most 
resembles it. Herein we correspond to the Jewish practice. " 
Before reading-desks were erected in the naves of churches, 
the prayers were said in front of the Altar itself, as may be 
seen in old prints ; while the Psalms were sung in the choir 
stalls : and this was a continuation of the ancient practice, 3 
the officiating clergyman always standing or kneeling in 
the former place to say Creeds and Prayers. When pews as 
well as reading-desks sprang up in churches, both congrega- 
tion and clergy were often placed in any position that suited the 
convenience of the carpenter ; but reverence still impelled all to 
turn towards the Altar during the solemn Confession of their 
Faith. Hence this habit became exceptional and prominent 
instead of habitual ; and exceptional reasons were alleged in 
support of it, when in fact they applied, with more or less 
force, to the general posture of the worshipper in God's 
House, as expressed in the preceding extract. Apart, also, 
from symbolical explanations of this custom, it appeals to 
both the reason and the feelings, by forming the congrega- 
tion into a body of which the clergyman is the leader, as 
when a regiment marches into battle, or parades before its 
Sovereign headed by its officers : and there is no part of 
Divine Service where this relation of priest and people is more 
appropriate than in the open Confession of Christian Faith 
before God and man. 

Bowing at the holy Name of our Lord's Human Nature is 
also an usage of general application, and was never intended 
to be restricted to the Creed, although its omission there 
would certainly be a more special dishonour to Him than 
elsewhere. When Puritan superstition sprang up in the six- 
teenth century, the usage began to be dropped by many who 
were seduced by controversy into greater respect for doctrines 
of slighter importance than for that of our Lord's Divinity. 
The Church then made a law on the subject of reverent 
gestures in Divine Service, in the 18th Canon of 1603 ; in 
which (after ordering that all shall stand at the Creed) is the 
following clause, founded on the 52nd of Queen Elizabeth's 

1 Freeman's Principles 0/ Divine Service, i. 301. 

2 Thorndike's Religious Assemblies, p. 231. 

8 The exact routine of the ancient practico may he seen in "IT Of the 
turning of the Choir to the Altar," one among several extracts from the 
Consuetudinary of Sarum, printed at the end of CHAMBERS' Translation of 
the Samm Psalter, p. 434. 



Injunctions, issued in 1559: "And likewise, when in time 
of Divine Service the Lord Jesus shall be mentioned, due and 
lowly reverence shall be done by all persons present, as hath 
been accustomed : testifying by these outward ceremonies 
and gestures their . . . due acknowledgement that the 
Lord Jesus Christ, the true and eternal Son of God, is the 
only Saviour of the world, in Whom all the mercies, graces, 
and promises of God to mankind, for this life, and the life to 
come, are fully and wholly comprised." This general rule of 
the Church, and the explanation thus authoritatively given, 
apply with such special force to the use of this gesture in the 
Creed that nothing further need be added on the subject. 4 

§ An Expository Paraphrase of the Apostles' Creed. 

Ifor myself, as personally responsible for my faith to God 
, and His Church, openly profess, to His glory, that I 

believe, from my heart, with the assent of my reason and the 
submission of my will, 

in God the Father, by a mysterious, unintelligible manner of 
paternity, Father of the uncreated, co-equal, and co- 
eternal Son : Father also of all the regenerated, by their 
adoption through His thus only-begotten Son : 

Almighty, so that nothing is beyond His power which is con- 
sistent with goodness ; knowing all things past, present, 
and to come ; exercising authority over all things and 
persons, and upholding all things by His universal and 
omnipresent Providence : I believe that He was and is 
the 

Maker, that is, the origiual Creator of the original matter, 
and the Disposer of that material in fit order, 

of heaven, which comprehends all that has originally occu- 
pied space beyond this world, 

and earth, which comprehends all organic and inorganic 
beings and substances within the compass of this world. 

And I equally believe 

in Jesus, perfect Man, in all the qualities of human nature, 

Christ, anointed to be the Saviour of the world, the High 
Priest of a new order of priesthood, the King of Kings 
and Lord of Lords, 

Hi3 only Son, eternally begotten, and therefore having such 
a Sonship as none others who call God Father can possess, 

our Lord, being God, the Second Person in the Blessed 
Trinity, as well as Man ; Lord of all by His Divine 
Nature, Lord of the Church by His work of Redemption. 
Thus I believe in the Eternal Son of the Eternal Father, 
in a Saviour Divine and Human, 

Who was conceived by the Holy Ghost, through a mysterious 
and unintelligible operation, which miraculously super- 
seded the ordinary law of nature, so that the Holy Child 
Jesus was 

Born of the Virgin Mary, a holy maiden, who thus miracu- 
lously became His mother that He, being born of a 
Virgin and not of a wife, might be free from the sin of 
our common origin, which is conveyed from parent to 
child by natural conception. Being thus born in our 
nature, but without our sin, He bore it as His own 
through infancy, childhood, and mature manhood ; and 
when the time was fully come, He oifered it as a sacrifice 
for our sins when He 

Suffered under Pontius Pilate, the Roman Governor of Judaea 
and Jerusalem, and 

Was crucified, by being nailed alive to a cross of wood, set 
upright in the ground. Being thus crucified, His suffer- 
ings were the greatest that had ever befallen any man, 
being aggravated by the burden of sin which He, though 
innocent, was bearing for our sakes. Not through the 
intensity of His sufferings, but of His own will, He gave 
up His life when all was accomplished that could bo 1>_> 
His pains, and then became 
dead, through the separation of His Soul from His Body, in 
the same manner as human beings ordinarily become so. 
Being dead, His holy Body, still the Body of the Son of 
God, was taken down from the cross, 

4 On April 2S, 1662, "A proviso for being uncovered and for using 
reverent gestures at the time of Divine Service was twice read. 

"But the matter being held proper for the Convocation, 

"Ordered — That such persons as shall be employed to manage the Confer- 
ence with the Lords, do intimate the desire of this House that it be recom- 
mended totlio Convocation to take order for reverent and uniform gestures 
and demeanours to be enjoined at the time of Divine Service and preaching." 
[Journ. House 0/ Commons.] 

Bishop Konnett says that some additions I" the (anon wen' proposod in 
Convocation on Hay 12, 1662, in consequence of (his recommendation 
[Kennett's Reg. pp. 671, <>so, 684], but no record of the Acts of Convocation 
remain to shew what these were. 



198 



aborning draper 



IT And after that, these Prayers following, all devoutly 
kneeling; "the Minister first pronouncing with a 
loud voice, 

The Lord be with you. 

Answer. 
And with thy spirit. 

Minister. 

f Let us pray. 
Lord, have mercy upon us. 

Christ, have mercy upon us. 
Lord, have mercy upon us.* 

IT Then the Minister, Clerks, and people, shall say the 
Lord's Prayer with a loud voice. 

'/~\UR Father, Which art in heaven, Hallowed 

v^ be Thy Name. Thy kingdom come. Thy 

will be done in earth, As it is in heaven. Give 



a the Minister . . . 
thy spirit. Trans- 
ferred to this place 
from the end of the 
Suffrages in 1552. 



* The Creed, the 
Lord's Prayer, and 
the Suffrages fol- 
lowed these versi- 
cles in 1549. 



c Luke 11. 2-4. 
<<Sar. 



Deinde dicantur Preces Feriales hoc modo. 



[Dominus vobiscum. 



Et cum spiritu tuo. 



Oremus.] 
Kyrie eleison. iii. 

Christe eleison. iii. 
Kyrie eleison. iii. 



' T3ATER noster, Qui es in coelis ; sanctificetur 

J- nomen Tuum : adveniat regnum Tuum : fiat 

voluntas Tua, sicut in ccelo, et in terra. Panem 



and buried, with reverence and honour, but as the dead 
bodies of other men are. And, while the dead Body of 
the Son of God was in the tomb, with His living Soul 

He descended into hell, that He might there triumph over 
Satan ; proclaim the glad tidings of salvation to all who 
had ever died ; entirely release the souls of the righteous 
dead from the power of Satan ; and prepare a paradise 
of rest in which they and all other righteous souls may 
dwell until the Day of Judgement. 

The third day, after the evening of Friday, the whole of 
Saturday, and a part of Sunday had passed, 

He rose again from the dead, reuniting His Soul to His 
uncorrupted Body, so as to be again "perfect Man" in 
respect to all the qualities that belong to sinless and 
unsuffering human nature. Then 

He ascended into heaven, after forty days, not as God only, 
but as God and Man, 

And sitteth on the right hand of God the Father Almighty, 
receiving in His Human Nature, as well as in His Divine 
Nature, the adoration of angels and men ; and by His 
presence there making a continual intercession for us, and 
being a Mediator between Divine and human nature for 
ever. 

From thence He shall come, the same holy Jesus Who suffered 
and died, 

to Judge, with a just, irreversible, and yet merciful judgement, 

the quick, who shall be alive at His coming, 

and the dead, who shall have died at any time from the 
foundation of the world. 

I believe, also, with equal faith, and equal assent of my 
reason, 

in the Holy Ghost, the Third Person of the Blessed Trinity, the 
Strengthener and Consoler of the Church, Who ministers 
in it the grace which the Saviour has gained for it, 

The holy Catholic Church, which is the whole number of the 
baptized, the mystical Body of Christ ; which was 
founded by the twelve Apostles, and is continued in 
existence by the perpetuation of an Episcopal ministry ; 
which, by the merciful Providence of the Lord, holds the 
true Faith ; which is divided into many separate bodies, 
all having their own bishops, and is yet one by being 
united to Christ, our Spiritual and Ministerial Head. I 
likewise believe in 

The Communion of Saints, that is, the Union in Christ of all 
who are one with Him, whether they are among the 
living in the Church on earth, the departed in paradise, 
or the risen saints in heaven. I also believe in 

The Forgiveness of sins, by the ministration of Christ's Church 
in Baptism and in Absolution, 

The Resurrection of the body, when it shall be, as now, my 
own very body, and reunited to my soul, 

And the Life everlasting, wherein the bodies and souls of all 
who have ever lived will live for ever, they that have 
done good in never-ending happiness, and they that have 
done evil in never-ending misery. 

And, lastly, I reiterate my assent to all these truths, in the 
presence of God and man, by solemnly adding 

Amen. 



[For notes relating to the use of the Creed at Baptism, and 
to the Forms of it so used, see the Baptismal Service.] 

THE SUFFRAGES OR PRECES. 

The portion of the daily Sendee which comes between the 
Creed and the first Collect was translated, with some altera- 
tions, from the Preces Feriales inserted among the Preces et 
Memorice Communes of the Salisbury Portiforium. In 1552 
the Dominus vobiscum and Oremus were prefixed : and the 
"Clerks and people" (meaning, of course, the quire singers 
or " lay Clerks " and people) were directed to say the Lord's 
Prayer as well as the Minister. 

In the ancient form of the Service the Kyrie Eleison 
was left untranslated in the Greek, like the Alleluia, from a 
special reverence for the original words, and also as a sign of 
the universality of the Church's prayers. They are still said 
in Greek in the Litany used in Convocation. Each Kyrie and 
Christe was also repeated three times. The Lord's Prayer 
was said privately by the Priest as far as the last clause, 
which was long the custom of the Church, the Et ne nos, etc., 
being repeated aloud, that the people might then join. This 
custom was abolished in 1552. In some cases it appears that 
the whole was said privately by Clergy and people ; and then 
the last two clauses were said again aloud. [See Transl. Sar. 
Psalter, 14, n.] 

The six versicles and their responses are modified from the 
ancient form ; of which the following is a translation, as far 
as the Miserere : l — 

I said, Lord, be merciful unto me : 

Heal my soul, for I have sinned against Thee. 
Turn us then, O God our Saviour : 

And let Thine anger cease from us. 
Let Thy merciful kindness, O Lord, be upon us : 

Like as we do put our trust in Thee. 
Let Thy priests be clothed with righteousness : 

And let Thy saints sing with joyfulness. 
Lord, save the King : 

And hear us in the day when we call upon Thee. 
Save Thy servants and Thy handmaidens : 

Trusting, O my God, in Thee. 
Lord, save Thy people, and bless Thine inheritance : 

Pule them, and set them up for ever. 
O Lord, grant us peace in Thy strength : 

And abundance in Thy towers. 
Let us pray for the faithful departed. 
Grant them, Lord, eternal rest : 

And let perpetual light shine upon them. 
Hear my voice, O Lord, when I cry unto Thee : 

Have mercy upon me, and hear me. 

After which preces, the fifty-first Psalm was said from 
beginning to end, and three more versicles, which are given 
at p. 200. 

It will be observed that the first of our versicles with its 

1 There is enough analogy between the Suffrages of the Western Church 
and the Ectene or Great Collect of the Eastern to lead to the conviction 
that both have a common origin. 



horning praper. 



199 



us this day our daily bread. And forgive us our 
trespasses, As we forgive them that trespass 
against us. And lead us not into temptation ; 
But deliver us from evil. Amer 




nostrum quotidianum da nobis hodie : et dimitte 
nobis debita nostra, sicut et nos dimittimus 
debitoribus nostris : et ne nos inducas in tenta- 
tionem : sed libera nos a malo. Amen. 


IT Then the Priest standing up shall say, 






" Lord, shew Thy mercy upon us. 


a Ps. 85. 7. 
b [From Festival 
and Litany Preces.J 


*[Ostende nobis, Domine, misericordiam Tuam. 


Answer. 






And grant us Thy salvation. 




Et salutare Tuum da nobis.] 


Priest. 






c O Lokd, save the Queen. 


.- Ps. 20. 9. [LXX.] 


Domine, salvum fac regem. 


Answer. 






And mercifully hear us when we call upon 
Thee 

Priest. 




Et exaudi nos in die qua invocaverimus Te. 






d Endue Thy ministers with righteousness. 


d Ps. 132. 9, 16. 


Sacerdotes Tui induantur justitiam. 



response is not found among the above ferial Suffrages. It 
was taken from another set which were used on festivals, and 
is also found at the beginning of a somewhat similar set used 
every Sunday at the Bidding of Prayers. The Latin form of 
these latter is as follows : — 

Ostende nobis, Domine, misericordiam tuam. 

Sacerdotes tui induantur justitiam. 
Domine, salvum fac regem. 

Salvos fac servos tuos, et ancillas tuas. 
Salvum fac populum, Domine, et benedic hsereditati turn 

Domine, fiat pax in virtute tua. 
Domine, exaudi orationem meam. 1 

The fifth versicle and its response are also different in the 
existing form. In the ancient Prymer this appears in the 
following shape, before the Evening Collect for Peace : — 

Ant. Lord, jyue pees in oure daies, for there is noon othir 
that shal fyjte for us, but thou lord oure god. 3 
Vers. Lord, pees be maad in thi vertu. 
Eesp. And plenteousness in thi toures. 
The Latin is :— 

Da pacem, Domine, in diebus nostris. 
Quia non est alius qui pugnet pro nobis 
nisi tu Deus noster. 

The sixth versicle and its response are taken from the fifty- 
first Psalm, which followed the Ferial Preces at Mattins and 
Vespers. 

It will also be observed that the petition for the Sovereign 
and that for the Ministers of the Church have exchanged 
places in the course of their adaptation to modern use. This 
change first appears at the end of the Litany in Hilsey's 
Primer of 1539. The reason why the Prayer for the Sovereign 
is put before that for the Clergy is, not that the secular 
power may be honoured above the Church, but that the 
supreme sovereign authority of the realm may be recognized 
before the clerical part of the Church. 3 

The mutual salutation with which this portion of the daily 
Office begins is to be said while the people are yet standing, 
as they were during the recitation of the Creed; "the 
Minister first pronouncing " it "with a loud voice " (and turn- 
ing to the people), before "all devoutly kneeling," join in the 
lesser Litany. It is of very ancient ritual use [see Gone. Vas. 
c. v. a. d. 440], and is believed by the Eastern Church to have 
been handed down from the Apostles. Its office is to make 
a transition, in connection with the lesser Litany, from the 
service of praise to that of supplication : and also to give 

1 These are given from Maskell's Monumenta RUualia, iii. 403, but the 
people's responses are omitted. In Chambers' Translation oftheSarwm 
J'salter the complete form has been compiled. 

2 Bishop Cosin altered this versicle to a form which was intended to con- 
ciliate Puritan objectors, writing, " Because there is none other that saveth 
us from our enemies, but only Thou, O God." The alteration was not 
approved by the Revision Committee, and was erased. 

a The same order is to be found in old formularies ; e.g. in the Sacra- 
mentary of Grimoldus, printed by Pamelius in his Llturgicon, i. 611, where 
there is a Benedietio super Regem tempore Synodi, followed by one for the 
Clergy and people. 



devotional recognition to the common work in which Priest 
and Laity are engaged, and the common fellowship in which it 
is being done. The same salutation is used in the Confirma- 
tion Service, after the Act of Confirmation, and before the 
Lord's Prayer : but in this case the lesser Litany is not 
connected with it. The constant use of this mutual Bene- 
diction or Salutation should be a continual reminder to the 
laity of the position which they occupy in respect to Divine 
Service : and that, although a separate order of priesthood is 
essential for the ministration of God's worship, yet there is 
a priesthood of the Laity by right of which they take part 
in that worship, assuming their full Christian privilege, and 
making it a full corporate offering of the whole Christian 
body. Nor should we forget, in connection with it, the pro- 
mise, " Lo, I am with you alway, even to the end of the world." 

The lesser Litany is an ancient and Catholic prefix to the 
Lord's Prayer, which is only used without it in the celebra- 
tion of the Holy Communion, the Administration of Baptism, 
and in Confirmation, and at the beginning of Morning and 
Evening Prayer. In the latter case its omission is supplied 
by the Confession : in the others the use of the Lord's Prayer 
is Eucharistic, as will be shewn in the notes appended to it in 
the Communion Service. In this part of his Prayer Book 
Bishop Cosin added the second recitation of each versicle as 
an "Answer,'' so as to make the lesser Litany here identical 
with that in the Litany itself. This probably represents the 
proper way of using it in Divine Service, as it was thus 
repeated three times in the Salisbury Use. In its original 
form this lesser Litany consisted of Kyrie Eleison nine times 
repeated : but the Western Church has always used Christe 
Eleison as the second versicle. Its threefold form is analogous 
to that of the Litany, which opens with separate prayers to 
each Person of the Blessed Trinity. 4 This form renders it 
a most fitting introduction to the Lord's Prayer : and the 
Church has so distinctly adopted the lesser Litany for that 
purpose, that we may well feel a reverent obligation to use 
it on all occasions when the Lord's Prayer is said. Such 
an usage appeals, too, to the instinct of Christian humility, 
which shrinks from speaking to God even in the words taught 
us by our Lord, without asking His mercy on our act of 
prayer, influenced, as it must needs be, by the infirmities of 
our nature, and imperfect as it must appear to the all-pene- 
trating Eye. 

The Lord's Prayer, as used in this place, has a different 
intention from that with which it was used at the opening 
of the Service, and is by no means to be looked upon as an 
accidental repetition arising from the condensation of several 
shorter services into one longer. In the former place it was 
used with reference to the Service of Praise and Prayer in 
which the Church is engaged. Here it is used with refcrenco 
to the necessities of the Church for the coming day ; preceding 
the detailed prayers of the vcrsicles which follow, and of the 
Collects which make up the remainder of the Service. 

Then the Priest standing up shall say] This Rubrio con- 
tinues the ancient practico, applying it to the whole of the 

* The Mirror also explains the triple repetition of each Kyrie us n 
prayer in each ease against sins of thought, word, and deed. 



200 



aborning praper. 



Answer. 
And make Thy chosen people joyful. 

Priest. 
" O Lord, save Thy people. 

Answer. 
And bless Thine Inheritance. 

Priest. 
*Give peace in our time, Lord. 

Answer. 
Because there is none other that fighteth for us, 
but only Thou, O God/ 

Priest. 
' God, make clean our hearts within us. 

Answer. 
•^And take not Thy Holy Spirit from us. 



a Ps. 28/9. 



b 2 Kings 20. 19. Ps. 

122. 7. 

r [ Antipli. to Collect 
lor Peace.] 



tfPs 29. 11. & 60. 11. 
2 Cluoti. 32. 8. 



e Ps. 51. 10, 11. 
/ [Ps. Miserere mei 
Deus.] 



ff Gen. 6. 3. Rom. 
8.9. 



Et sancti Tui exultent. 



Salvum fac populum Tuum, Domine. 



Et benedic hajreditati Tuaj. 



[Da pacem, Domine, in diebus nostris. 



Quia non est alius qui pugnet pro nobis nisi 
Tu, Deus noster.] 



/ [Cor mundum crea in me, Domine. 



Et Spiritum Sanctum Tuum ne auferas a me.] 



versicles, instead of only to a portion. 1 The old Rubric after 
the Miserere, which followed the versicles above given, was 
" Finito Psalmo solus sacerdos erigat se, et ad gradum chori 
accedat ad Matutinas et ad Vesperas, tunc dicendo hos ver- 
sus : — 

Exurge, Domine, adjuva nos 

Et libera nos propter nomen tuum. 

Domine Deus virtutum, converte nos. 

Et ostende faciem tuam, et salvi erimus. 

Domine, exaudi orationem meam. 
Et clamor meus ad te veniat. 
Dominus vobiscum. 
Et cum spiritu tuo. 
Oremus. 
[Deinde dicitur Oratio propria. . . .]" 
From this it appears that the collect, as well as the versicles, 
were to be said standing. In the MS. of the Prayer Book the 
Rubric was originally written, ' ' Then the Priest standing up, 
and so continuing to the end of the Service ; " but the latter 
words were erased by a later hand, and are not in the Sealed 
Books. The intention of the Reformers seems indeed to have 
been that, throughout the Prayer Book, the Priest should 
kneel with the people in confessions and penitential prayers, 
but stand, as in the Communion Office, while offering all 
other prayers. That the practice of standing continued to 
be observed in the middle of the seventeenth century is shewn 
by the question which Baxter asked in 1660, "Why doth the 
Minister stand in prayer, even in the Sacrament prayer, 
while the people kneel ? " [Baxter's Defence of the Proposals, 
etc., § 30.] But this posture has been almost universally 
set aside in Morning and Evening Prayer, except during the 
recitation of these versicles ; and its revival would be repug- 
nant to natural feelings of humility. It was originally ordered 
as a sign of the authoritative position which the Priest occupied 
as the representative of the Church ; and official gestures 
ought not to be ruled by personal feeling. But at the same 
time the established usage makes a good ritual distinction 
between the prayers of the ordinary offices and those of the 
Eucharistic Service. 

The same great truth as to the priesthood of the Laity, 
which has already been referred to, is again brought out 
strongly in the versicle and response, ' ' Endue Thy ministers 
with righteousness : And make Thy chosen people joyful." 
It is impossible not to identify the latter words, in their 
Christian sense, with the words of St. Peter, "But ye are a 
chosen generation, a royal priesthood, an holy nation, a pecu- 
liar people, that ye should shew forth the 2?raises of Him Who 
hath called you out of darkness into His marvellous light ; " 
and in a preceding verse of the same chapter, "Ye also, as 
lively stones, are built up a spiritual house, an holy priest- 
hood, to offer up spiritual sacrifices acceptable to God by Jesus 
Christ." [1 Pet. ii. 5, 9.] This subject is treated of at greater 

i But, as a general rule, " Preces " were sairl kneeling (except at Christ- 
mas, and from Easter to Trinity), and " Orationes" were said standing. 



length in the notes on the Confirmation Service ; but the doc- 
trine, or rather the practice of the doctrine, pervades the 
Prayer Book ; the whole system of responsive worship being 
founded upon it. See also a note on the "Amen" of the 
Laity at the consecration of the Blessed Sacrament. 

It is a happy ritual accident that the Suffrages give the key- 
notes of the Collects and Prayers which follow. The first 
couplet indicating the Collect of the Day, always a general 
prayer for mercy and salvation ; the second the Prayer for the 
Queen ; the third and fourth couplets the Prayer for the 
Clergy and People ; the fifth the Morning and Evening Collects 
for Peace and Against all perils ; and the sixth couplet the 
Collect for Grace to live well. 

THE THREE COLLECTS. 

All hieeling] See the preceding remarks on this posture in 
the Preces. It is only necessary here to add that the words, 
" The Priest standing up, and smjing, Let us pray. IT Then 
the Collect of the Day, " f ollowecfthose of the present Rubric 
until 1552, representing the old usage of the Church. As this 
direction was thrown further back, and no direction for the 
Priest to kneel inserted in its place here, the Rubric appears 
to order the same posture at the versicles and the collects, as 
has been already shewn. 

§ The First Collect, of the Day. 

The central point of all Divine Worship, towards which 
all other services gravitate, and around which they revolve, 
like planets round a sun, is the great sacrificial act of the 
Church, the offering of the Holy Sacrament. The ordinary 
services of Mattins and Evensong are therefore connected with 
it ritually by the use of the collect " that is appointed at the 
Communion," to which precedence is given over all other 
prayers except the Lord's Prayer, and the versicles from Holy 
Scripture. This collect is the only variable prayer of the Com- 
munion Office, and it is almost always built up out of the ideas 
contained in the Epistle and Gospel appointed for the Sunday 
or other Holyday to which it specially belongs ; these latter, 
again [see Introduction to Collects, etc.], being selections of 
most venerable antiquity, intended to set a definite and dis- 
tinctive mark on the day with which they are associated. 
Thus the first Collect of Morning and Evening Prayer fulfils 
a twofold office. First, it connects those services with the 
great act of sacrificial worship which the Church intends to be 
offered on every Sunday and Holyday (at least) to her Lord ; 
and, secondly, it strikes the memorial keynote of the season, 
linking on the daily services to that particular phase of our 
Blessed Lord's Person or Work which has been offered to our 
devotion in the Gospel and Epistle. And as all Divine Wor- 
ship looks first and principally towards Him to Whom it is 
offered, so it must be considered that these orderly variations 
of the collect are not ordained chiefly as a means of directing 
the tone of thought and meditation with which the worship- 
pers approach Him, but as a devotional recognition and 



horning Praper. 



201 



% Then shall follow three Collects : The first of The 
Day, which shall be the same that is appointed at 
the Communion ; The second for Peace ; The third 
for Grace to live well. And the two last Collects 
shall never alter, but daily be said at Morning 
Prayer throughout all the Year, as followeth ; "All 
kneeling. 

IT The Second Collect, for Peace. 

OGOD, Who art the Author of peace and 
Lover of concord, in knowledge of Whom 
standeth our eternal life, Whose service is perfect 
freedom ; Defend us Thy humble servants in all 
assaults of our enemies ; that we, surely trusting 
in Thy defence, may not fear the power of any 
adversaries ; through the might of Jesus Christ 
our Lord. Amen. 



o 



IT The Third Collect, for Grace. 
LORD, our heavenly Father, Almighty and 
everlasting God, Who hast safely brought 



a All kneeling 

[1662J. After as 
followeth in 1549 

only was, The 

Priest standing 

Kfi. and saying, 

I-et us pray. Then 

the Collect 0/ the 

Day. 
'> Snr. Matt. Gre- 

gor. and Gelas. 

Missa_ pro pace. 

Mur. i. 727, ii. 203. 
c Comp. Seneca 

de Vila deatd, c. 

xv., "Deo parere, 

libertas est." 



d S (l r. Prime. 
Greg. Orationes 
ad Matutinas, 
Men. p. 212. 



r^EUS Auctor pacis et Amator, Quern nosse 
-»— ' vivere : Cui servire, regnare est ; protege 
ab omnibus impugnationibus supplices Tuos ; c ut 
qui in defensione Tua confidimus, nullius hostili- 
tatis arma timeamus. Per Jesum Christum 
Dominum nostrum. Amen. 



''T^OMLNE sancte, Pater Omnipotens, seterne 
-A—' Deus, Qui nos ad principium hujus diei 



memorial before God of the change of times and seasons which 
He Himself has ordained both in the natural and the spiritual 
world. ' ' He hath appointed the moon for certain seasons, 
and the sun knoweth his going down. " So the division of 
our time from week to week has been marked out by the 
Divine Hand in the rest of the Creation Sabbath and the 
triumph of the Resurrection Sunday ; and each week of the 
year is also distinguished by the Church with some special 
reference to acts or teachings of her Divine Master, which she 
commemorates day by day at Mattins and Evensong, as well 
as at her chief service of the week. 

The following rules will be found practically useful as 
regards the use of the first Collect, and for convenience those 
relating to Evensong are included, as well as those more pro- 
perly belonging to this page : — 

1. The Sunday Collect is to be said from the Saturday 
evening before to the Saturday morning after, inclusive. 

2. Festival Collects are invariably to be used on the evening 
before the festival, whether it is kept as a vigil or not. When 
the vigil is kept on a Saturday, the festival being on the 
Monday following, the Collect of the latter is not to be said on 
Saturday evening ; but on Sunday evening it should be said 
before the Sunday Collect. 

3. The Sunday Collect ordinarily gives way to the Collect of 
any festival which occurs on the Sunday, that for the festival 
being said first, that for the Sunday second. 

4. But if any festival occurs on any of the following Sundays, 
the Festival Collect is said second, that for the Sunday being 
said first. 

Advent Sunday. Sundays in Lent. 

4th Sunday in Advent. Easter Day. 

Septuagesima Sunday. Sunday after Easter. 

Sexagesima Sunday. Whitsun Day 

Quinquagesima Sunday. Trinity Sunday. 

The same rule is applicable to Ash-Wednesday, Maundy 
Thursday, Good Friday, Easter Even, and Ascension Day. 

But on other week-days following the above Sundays, a 
Festival Collect should take precedence of the Sunday Collect, 
as the Collects of the three days after Christmas take precedence 
of that of Christmas Day. [See further the Table in the In- 
troduction to the Coll. Ep. and Gosp.] 

5. The following are special usages connected with several 
days and seasons : — ■ 

/Advent Sunday is to be used until, and including, the 

morning of December 24. 
Christmas Day is to be used until, and including, the 
morning of December 31. 
M Circumcision is to be used until, and including, the morning 
<2 of January 5. 

"S 1 Epiphany is to be used until, and including, the morning 
j2 ' of the Saturday following. 

g [Quinquagesima is to be used until, and including, the even- 
ing of the Tuesday following. 

~ Ash- Wednesday [alone] is to be used until, and includ- 
ing, the morning of the Saturday following. 
Ash- Wednesday is to boused after all others until, and 
including, the morning of the Saturday before Easter Day. 
Ascension Day is to be used until, and including, tho 
\ morning of the Saturday following. 



§ The Second Collect, for Peace. 

This beautiful prayer is translated from one which was 
used at Lauds in the ancient services, and was also the Post- 
Communion of a special Eucharistic Office on the subject of 
peace. It appears in the Sacramentaries of Gelasius and 
Gregory the Great, and has probably been in use among us at 
Mattins ever since the time of the latter, nearly thirteen 
centuries. 

It must be taken as a prayer for the peace of the Church 
Militant,, even more than as one for that of the Christian 
warrior : a devout acknowledgement in the case of both that 
the events of every day are ruled by the Providence of 
Almighty God, Who doeth according to His will in the army 
of Heaven, and among the inhabitants of the earth ; and none 
can stay His hand, or say unto Him, " What doest Thou?" 
The expression, "In knowledge of Whom standeth our eter- 
nal life," is founded on our Lord's words, "And this is life 
eternal, that they might know Thee the only true God, and 
Jesus Christ, Whom Thou hast sent. " [John xvii. 3.] The 
following beautiful and terse phrase, "Whose service is 
perfect freedom " (though inferior to the "Whom to serve is 
to reign" of the Latin 1 ), is a daily reminder to us of our 
position as soldiers of Christ, bound to Him as those who have 
vowed to ' ' continue His faithful soldiers and servants unto 
their lives' end," but yet bound by the yoke of a loving Cap- 
tain, Whose object is to save us from the slavery of sin and 
carry us on to the eternal freedom of Heaven. There is a 
mixture of humility and confidence in this Collect, which fits 
it well for the lips of those who are faithfully endeavouring to 
do their duty day by day. They "seek peace and pursue it," 
yet know that spiritual enemies are ever on the watch to 
assault them : they know their danger, yet have no fear for 
the end while the might of Him Who "goes forth conquering 
and to conquer " is given for their defence : of Him Who can 
say to the troubled waves around the ark of His Church, 
" Peace, be still." 

§ The Third Collect, for Grace. 

This Collect occupied a similar position in the Prime Office 
of the ancient use of the Church of England as it does in our 
present Morning Prayer. It is found in Menard's edition of 
Gregory the Great's Sacramentary, among the "Orationes ad 
Matutinas lucescente die ; " and is of almost as venerable an 
antiquity as the preceding one. It will be interesting to 
notice the difference between the old English use given above, 
tho Roman use, and the ancient form in which the Collect 
appears in the Sacramentary of St. Gregory. 

1 There is a touching memorial of the comfort given by these words in 
an inscription which remains in the Beauchamp tower of tho Tower of 
London : — 

DF.0 SUItVUlE 

FENITENTIAM INIHE 

FATO OBEDIRE 

REQNARE EST 

A POOLE 

156* 

I H s 

Arthur Toole, was claimant of the royal dukedom of Clarence, and, with 

his brother Edmund, died a prisoner In the Towi r. 



202 



aborning Praper. 



us to the beginning of this day ; Defend us in 
the same with Thy mighty power ; and grant that 
this day we fall into no sin, neither run into any 
kind of danger ; but that all our doings may be 
ordered by Thy governance, to do always that is 
righteous in Thy sight; through Jesus Christ 
our Lord. Amen. 

<• IT In Quires and places where they sing, here followeth 

the Anthem. 
Then these five Prayers following are to be read here, 

Except when the Litany is read ; and then only 

the two last are to be read, as they are there 

placed. 

IT A Prayer for the Queen's Majesty. 

*/~\ LOED our heavenly Father, high and 
W mighty, King of kings, Lord of lords, the 
only Ruler of princes, Who dost from Thy throne 
behold all the dwellers upon earth ; Most heartily 
we beseech Thee with Thy favour to behold our 
most gracious Sovereign Lady,Queen VICTORIA; 
and so replenish her with the grace of Thy Holy 
Spirit, that she may alway incline to Thy will, 



a From this Rubric 
to the end of the 
Service was all 
added in 1661. 



b " Dolnine, Deus 
Omnipotens, Rex 
regum, et Donii- 
nus dominantium. 
Sterne Pontifex,'' 
etc. (Circa a.d. 
500. Martene, i. 
812.] 

c Book of Private 
Prayers, 1545-48, 
and Prymer, 1553. 



pervenire fecisti ; Tua nos hodie salva virtute ; et 
concede ut in hac die ad nullum declinemus 
peccatum ; nee ullum incurramus periculum, sed 
semper ad Tuam justitiam faciendam omnis 
nostra actio Tuo moderamine dirigatur. Per 
Jesum Christum Dominum nostrum. Amen. 



c (~\ LORDE Jesu Christe, moste high, most 
Vy mightie kyng of kynges, lorde of lordes, 
the onely rular of princes, the very sonne of 
god, on whose ryghte hande syttyng, dooest 
from thy throne beholde all the dwellers upon 
earth : with mooste lowly hertes we beseche the, 
vouchesafe with fauourable regard to behold our 
most gracious soueraigne lorde Kyng Edwarde 



Gregorian. 

Deus, qui nos ad principium 
hujus diei pervenire fecisti, da 
nobis hunc diem sine peccato 
transire ; ut in nullo a tuis 
semitis declinemus ; sed ad 
tuam justitiam faciendam nos- 
tra semper procedant eloquia. 
Per. 



Eoman. 

Domine Deus omnipotens, 
qui ad principium hujus diei 
nos pervenire fecisti ; tua nos 
hodie salva virtute, ut in hac 
die ad nullum declinemus pec- 
catum, sed semper ad tuam 
justitiam faciendam nostra 
procedant eloquia, dirigantur 
cogitationes et opera. Per 
Dominum. 

The Eoman was the same both before and after the reform 
of the Breviary : and the difference between it and our own 
shews the independent character of the English rite ; furnish- 
ing evidence also that our own reformers used the Salisbury, 
and not the Roman Breviary, for their translations. 

One of the prayers in the Morning Office of St. Basil 
also bears considerable resemblance to the Collect for 
Grace, sufficient to indicate a common origin. It is thus 
given by Freeman in his Principles of Divine Service, i. 
222 : 

'O Geos 6 aiwvios, to dvapxov Kal atoiov . . . [Ps. xc. 1.] 
Xapicrai i)p.iv £l> Trj irapovar) ijp.epa evapeareip cot, bia(pv\arrwv 
■i]/j.as dirb Trdavs afxaprlas Kal Trdo-qs -rrovripds irpd^ews, pi/Oyueeos 
T/^as a7rd ji)t\ovs Trerop-tvov i]p.epas Kal irdcrns avTiKeip-tvys 
Svvd/ieais. 

[From Second Prayer] : — 

rd tQv x eL P^ )v 7/A"*>' / %py a i • • • Trpdrreiv rj/xas to. crol evapecrra 
Kal (pCka, ei>65wo~ov. 

This Collect was placed here as the end of Mattins in 1549, 
a most appropriate prayer with which to go forth to the 
work that each one has to do. In the Rubric it is called a 
prayer "for grace to live well," and Bishop Cosin wished to 
insert this full title above the Collect as a sign of the object 
for which it is offered. In a few terse words it recognizes 
the dependence of all for spiritual strength on the grace of 
God, our position in the midst of temptations to sin, and the 
power to do good works well pleasing to God when our doings 
are under His governance. As a prayer bearing on the daily 
life of the Christian, it may be taken as a devotional parallel 
to the well-known axiomatic definition of Christian practice, 
that it is "to do my duty in that state of life unto which it 
shall please God to call me. " 

The Rubrics which follow the three Collects are of more 
importance than they have usually been considered. The first 
directs that " IT In Quires and places where they sing, here 
followeth the Anthem." The Anthem itself is spoken of at 
length in another place. All that is necessary to mention 
here in connection with it is, that [1] although this Rubric 
was not in the Prayer Book in the time of Queen Elizabeth, 
there is historical evidence of an Anthem being sung at the 
conclusion of the Service, of which our modern organ voluntary 



is probably a survival : and [2] that Anthems were clearly 
not contemplated, except in " Quires and places where 
they sing," Cathedrals, Royal Chapels, Collegiate Churches, 
etc. 

This gives considerable force to the word "Then "in the 
following Rubric: " IT Then these five Prayers following are 
to be used," etc.; for it is clear that, the two Rubrics 
being placed where they are at the same time, the "Then" 
of the second derives its meaning entirely from the words 
which immediately precede it in the first Rubric. 

From this the conclusion may be drawn that where an 
Anthem does not follow the third Collect, the five remaining 
prayers are not to be said, but the Morning Prayer terminated 
(as it was for a hundred years after the Reformation, by 
express rule) at the third Collect. This view of the second 
Rubric is confirmed by the "as they are there placed" which 
concludes it. 

An explanation of such an usage may be found in the 
difference of position between ordinary parish churches and 
the churches defined by the expression, "Quires and places 
where they sing." The latter are of a more representative 
character than the former, and usually in a more public 
situation ; and in these the daily commemoration of the 
Sovereign, the Royal Family, and the Clergy becomes a 
public duty in a higher degree than in village or other 
churches where the service is usually of a more humble 
character. 

Where the length of Morning and Evening Prayer is there- 
fore an obstacle to the use of Daily Service, this Rubric pro- 
vides (accidentally, perhaps, yet effectually) for the difficulty ; 
and shews that there is an elasticity about the Prayer Book 
here, as elsewhere, which makes it capable of meeting the 
varied requirements of social life. Perhaps the idea of an 
universal Daily Mattins and Evensong was dying out when 
the additions were made to the beginning and the end of the 
Services, or a more distinct Rubrical provision would have 
been made, limiting their general use to particular churches 
on week-days, and ordering it for all on Sundays. 

This subject is further illustrated by some Visitation 
Articles in which "Short Morning Prayers " are mentioned. 
"Appended to the Gloucester Articles for 1634 is the follow- 
ing advertisement : ' That every Incumbent or Curate 
endeavour (as far forth as he can), especially in market towns, 
to read short Morning Prayers at six o'clock before men go 
to their labours.' In 1640 it is rather varied: 'That short 
Morning Prayers be read in market towns, and in all other 
places where conveniently it may be.'" [Lathbury's Hist. 
P. Booh, p. 163.] 

THE FIVE PRAYERS. 

These prayers were inserted in this place in 1661, apparently 
at the suggestion of Bishop Cosin made in his Amended 
Prayer Book. Some of them had been previously in use in 



horning; lumper. 



203 



and walk in Thy way : Endue her plenteously 
with heavenly gifts ; grant her in health and 
wealth long to live ; strengthen her that she may 
vanquish and overcome all her enemies ; and 
finally, after this life, she may attain everlasting 
joy and felicity; through Jesus Christ our 
Loed. Amen. 



the syxte, and so replenysshe hym with the grace 
of thy holy spirite, that he alway incline to thy 
wil, and walke in thy way. Kepe hym farre of 
from ignoraunce, but through thy gifte, leat 
prudence and knowlage alwaie abound in his 
royall hert. So instructe hym (o Lord iesv), 
reygnyng upon us in erth, that his humaine 
majestee, alway obey thy divine majestee in 
feare and drede. Indue him plentifully with 
heauenly geftes. Grant him in health and welth 
long to Hue. Heape glorie and honoure upon 
hym. Glad hym with the joye of thy counten- 
ance. So strengthe hym, that he maie vanquish 
and ouercome all his and our foes, and be dread 
and feared of al the ennemies of his realme. 
[And finally, after this life that he may attain 
everlasting joy and felicity. Prymer Version.] 
Amen. 1 



the Litany or in Occasional Offices. To a certain extent they 
represent some private prayers used by the Clergy, after the 
public Office was over in the ancient system of the Church 
[Freeman, i. 371] ; but this parallel is accidental, as an 
interval of more than a century had elapsed between the 
cessation of the old custom, and its revival in the present 
form. There are, however, several pages of Memorial 
Communes in the Salisbury Missals, and among these may 
be found the original idea, though not the ipsissima verba, 
of the four intercessory prayers here used, and also of several 
of those called " Occasional." The Memoriae. Communes were, 
in fact, "Prayers and Thanksgivings upon Several Occasions ;" 
and the four intercessory prayers now used daily seem to have 
been originally considered as belonging to this class. It is 
noticeable that the ancient structural form of the Collect 
[see Introduction to Collects, etc.] has been carefully 
adopted in these prayers, as it was in the case of the daily 
Absolution. 

§ The Prayer for the Queen. 

This occurs first in two books of Private Prayers, the one 
entitled Psalmes or Prayers taken out of Holye Scripture 
[1545-48], the other, Prayers or Meditations . . . collected 
out of holy works by the most virtuous and gracious Princess 
Katherine, Queen of England, France, and Ireland. Anno 
dni 1547. It was also inserted in the Morning Prayer, 
printed in the Prymer of 1553, as the "Fourth Collect." In 
Queen Elizabeth's reign [1559] it was placed with other 
prayers and in its present shape before the Prayer of St. 
Chrysostom at the end of the Litany. Our present usage 
was first adopted in the Form of Prayer for March 24, 1604, 
commemorating the entry of James I. into England. It was 
inserted in the Scottish Prayer Book of 1637, and finally 
settled as we now have it in 1661. 

It is not known who was the author of this fine composition, 
the opening of which is equal in grandeur to anything of the 
kind in the ancient Liturgies ; breathing indeed the spirit of 
the Tersanctus and Trisagion. 

A prayer for the Sovereign is a very ancient part of Divine 
Service, the Apostolic use of it being evidenced beyond doubt 
by the words of St. Paul in the opening of the second chapter 
of his First Epistle to Timothy, "I exhort therefore, that, 
first of all, supplications, prayers, intercessions, and giving of 
thanks, be made for all men; for kings, and for all that are 
in authority ; that we may lead a quiet and peaceable life in 
all godliness and honesty." The "giving of thanks " being 
an expression for the offering of the Holy Eucharist, this 
injunction ought to be taken as containing a reference to the 
use of such an intercession at the ordinary prayers of the 
Church, as well as at the Holy Communion. A Missa pro 
Rege is contained in the Sacramentary of St. Gregory [see foot- 
note beyond] as early as the sixth century. In the ecclesiasti- 
cal laws of King Ethelred, a.d. 1012, the third chapter con- 
tains express directions that a certain prayer should be said 
daily for the King and his people ; and the practice of the 
Church of England before the Reformation has already been 
mentioned. 

It may be useful to place in connection with our now 
familiar Prayer for the Sovereign, one from an Eastern 
Liturgy, and the Memorial of the Salisbury Breviary. 



From the Liturgy of St. Mark. 

"0 Lord, Master and God, the Father of our Lord and 
Saviour Jesus Christ ; we beseech Thee to preserve our king in 
peace, might, and righteousness. Subdue under him, God, 
his foes and all that hate him. Lay hold upon the shield and 
buckler, and stand up to help him. Grant victories unto him, 
O God, and that he may be peaceably disposed both towards 
us and towards Thy holy Name ; and that we also, in the 
peace of his days, may lead a quiet and peaceable life, in all 
godliness and honesty, through the grace, mercy, and loving- 
kindness of Thine only-begotten Son ; through Whom, and 
with Whom, be glory and power unto Thee, with Thine all- 
holy, good, and life-giving Spirit, now and for ever, and unto 
all eternity. Amen." 

"memorise pro rege et regina. 

[From the Salisbury Missal.] 

Oratio. 

" Deus in cujus manu sunt corda regum : qui es humilium 
Consolator, et fidelium Fortitudo, et Protector omnium in Te 
sperantium : da regi nostro ^. et reginae nostra? $,. populoque 
Christiano triumphum virtutis tua? scienter excolere : ut per 
Te semper reparentur ad veniam. Per Dominum. 

Secreta. 

Suscipe, quaesumus, Domine, preces et hostias ecclesias 
Tua?, quas pro salute famuli Tui regis nostri et regina? et pro- 
tectione fidelium populorum Tua? Majestati offerimus : suppli- 
cantes ut antiqua brachii tui Te operante miracula, superatis 
inimicis, secura tibi serviat Christianorum libertas. Per 
Dominum. 

Posl-Comnwnio. 

"Pra?sta, quaesumus, Omnipotens Dens: ut per ha?c 
mysteria sancta quas sumpsimus, rex noster et regina, popu- 
lusque Christiauus semper rationabilia meditantes qua? Tibi 
placita sunt, et dictis exequantur et factis. Per Dominum." 

These are taken from a Missal of 1514 ; another set, men- 
tioning the name of Henry VII., are given by Mr. Maskell 
in his Ancient Liturgy, p. 278. The Post-Communion of the 
latter ends with the words " et post hujus vita? decursum ad 
a?temam beatitudinem, tua gratia cooperante, perveniat ; " 
which are evidently the original of "And finally after this 
life, she may attain everlasting joy and felicity." See also 
the note below. 



1 The final clause of this prayer is taken from the Post-Communion of a 
Missa Quotidians pro Rege in the Sacramentary of St. Gregory, which is 
as follows : — 

"Hsec, Domine, oratio salutaris fanvulum tunin, Ill[um=-$. or fi.], ab 
omnibus tueatur adversis, quatenus et Ecclesiastical pacis obtineat tran- 
quillitatem, et post istius temporis decursum ad oeteniam perveniat hcere- 
ditatem. Per." [Greg. Miss. Quotid. pro ''<<'''• •''' Commendum.] 

The earlier part of it bears some resemblance to the beginning of the 
Consecratio Regis, printed at p. 270 in the Appendix to Menarivs Sacra- 
mentary of St. Gregory. "Omnipotens senipiteme Deus, Creator et 
Gubeniator cneli et tcrr.-e, Conditor et Dispositor Angelorum et honiinum, 
Rex regum et Dominus dominorum, qui," etc. 



204 



aborning Jprager. 



IT A Prayer for the Royal Family. 

ALMIGHTY God, the Fountain of all good- 
■ **■ ness, we humbly beseech Thee to bless 
Albert Edward Prince of Wales, the Princess of 
Wales, and all the Royal Family : Endue them 
with Thy Holy Spieit ; enrich them with Thy 
heavenly grace ; prosper them with all happiness ; 
and bring them to Thine everlasting kingdom ; 
through Jesus Cheist our Loed. Amen. 



IT A Frayer for the Clergy and People 

ALMIGHTY and everlasting God, Who alone 

■ ■ /""V workest great marvels ; Send down upon 
our Bishops, and Curates, and all Congregations 
committed to their charge, the healthful Spirit of 
Thy grace ; and that they may truly please Thee, 
pour upon them the continual dew of Thy bless- 
ing. Grant this, O Loed, for the honour of our 
Advocate and Mediator, Jesus Cheist. Amen. 

IT A Prayer of St. Chrysostom. 

ALMIGHTY God, Who hast given us grace at 

■ •*»■- this time with one accord to make our 
common supplications unto Thee ; and dost pro- 
mise, that when two or three are gathered 



n Common Prayer 
Book uf 1604. 



* £,ir. Greg. Missa 
pro Episcopo vel 
congregatione. Ge- 
las. Mur. i. 719, 
737- 



c Liturgy of Con- 
stant. Prayer of 
third Anthem. 
Hammond, 93. 



" ALMIGHTY God, which hast promised to bee 
-£-^- a Father of thine Elect, and of their 
seed : We humbly beseech thee to blesse our 
Noble Prince Charles, Fredericke the Prince 
Elector Palatine, and the lady Elisabeth his 
wife : endue them with thy holy Spirit, enrich 
them with thy heavenly grace, prosper them 
with all happinesse, and bring them to thine 
everlasting kingdome, through Jesus Christ our 
Lord. A men. 



*/~\MNIPOTENS sempiterne Deus, Qui facis 
V^ mirabilia magna solus: praetende super 
famulos Tuos Pontifices et super cunctas congre- 
gationes illis commissas Spiritum gratiae salutaris ; 
et ut in veritate Tibi complaceant, perpetuum eis 
rorem Tuse benedictionis infunde. 



c '0 ras Kotrds Tavras xai av/xfj^wvovs ~i]llIv \apLO~- 
a/xevos irpoaivyas, 6 kou Svcrl koI rpurl crvfi<f><D- 

V0W71V 67TI Tto OVOfiaTO 0~OV TCIS aiTTjOTeiS TTap€)^€lV 

(.iro.yyaXa.jXivos' airos Kai vvv tiov SovXuiv ctov rd 



§ The Prayer for the Royal Family. 

This was placed among the prayers at the end of the Litany 
in 1604 by James I. ; but the practice of praying for the 
Royal Family was no new one, the English Litany of 1544 
containing a supplication for "our noble Prince Edward and 
all the King's Majesty's children." The expression "the 
Fountain of all goodness " was substituted, in 1625 (in the first 
Form of Occasional Prayers issued under Charles I.), for the 
strong expression used in the opening of it under James. 
The following letter, copied from Bishop Cosin'sMSS., led to 
the final adoption of the prayer in its present form, and serves 
to illustrate its introduction into the Daily Service : — 

"Charles R. 

" Our will and pleasure is that you forthwith cause this 
ensuing Collect for our Royall Consort to be used in all 
churches and chappeis within your province, instead of that 
which is now used for the Royall Progeny. For which this 
shall be your warrant. Given at our Court at Whitehall 
this 8th day of November, 1661. 

[Then follows the Collect.] 
' ' To our right trusty and right well 
beloved, the Most Reverend Father in 
God Acceptus, Lord Archbishop of 
York. 

"By His Majestie's Command, 

" Edward Nicholas." 

Another warrant was issued on May 30, 1662. [State 
Papers, Bom. Charles II. Iv. 11.] 

In this and other prayers for the Sovereign and the Royal 
Family, the necessary changes are made by Royal Proclama- 
tion, under the twenty-fifth clause in the Act of Uniformity : 
" Provided always, and be it further enacted by the authority 
aforesaid, that in all those Prayers, Litanies, and Collects 
which do any way relate to the King, Queen, or Royal Pro- 
geny, the Names be altered and changed from time to time, 
and fitted to the present occasion, according to the direction 
of lawful authority." What the lawful authority is does not 
clearly appear ; but against the clause in the Litany, and also 
against this Prayer, there is a marginal note in Cosin's book, 
"Such only are to be named as the King shall appoint." 
Until the time of James II. it was customary for these alter- 
ations to be made by the King on his own authority. But on 
February 10, 1684, James II. made them in Council, and this 
has always been the custom since that time 



§ The Prayer for the Clergy and People. 

This Collect is very ancient, being found in the Sacramen- 
tary of Gelasius. It is also in all the English Prymers, and 
a version of it, as it stood in the fourteenth century, is given 
in Evening Prayer. It was placed at the end of the first 
authorized English Litany in 1544, and where it now is in 
1661. Bishop Cosin wished to meet Puritan objectors by 
altering it as follows : — 

"A Prayer for the Clergy and their Charge. 

"Almighty and Everlasting God, Who didst pour out 
upon Thy Apostles the great and marvellous gift of the 
Holy Ghost, send down upon our Bishops, the Pastors of 
Thy Church, and such others as have cure of souls under 
them, together with all congregations committed to their 
charge ..." 

It was also suggested by him to use the phrase "from 
Whom all spiritual graces do proceed, " which is nearly that 
adopted in the American Prayer Book ; but both changes 
were rejected by the Revision Committee. " People " was 
also substituted for "their charge," perhaps to make the title 
more comprehensive. 

The word "Curates" was objected to at the Savoy 
Conference, when the Bishops and other Clergy replied, 
"The word Curate signifying properly all those who are 
trusted by the Bishops with Cure of souls, as anciently it 
signified, is a very fit word to be used, and can offend no 
sober persons." 1 

§ A Prayer of St. Chrysostom. 

The introduction of this beautiful Collect into the Prayer 
Book by the Reformers shews that they were not unacquainted 
with the Greek Liturgies, if they had thought it expedient 
to draw upon them more freely than they did. It never had 
a place in any European Ritual until 1544, when it was placed 
at the end of the English Litany which had been revised and 
set forth by Archbishop Cranmer and his coadjutors as a first- 
fruits of their work. 

The prayer is found as the prayer of the third Antiphon in 
the Liturgies of St. Basil and St. Chrysostom, and is thus 
used in the Churches of the East whenever the Holy Com- 
munion is celebrated. Its present position at the end of a 
Service is a novelty, but a very happy one. It was ordered 
to be so used in the Scotch Prayer Book of 1637, and inserted 
in the English Revisal of 1661. 

1 Grand Debate between the Bishops and the Presbyterian Divines, 1661, p. 79. 
Cardwell's Conf. p. 342. 



Rowing draper. 



205 



together in Thy Name Thou wilt grant their 
requests : Fulfil now, O Lord, the desires and 
petitions of Thy servants, as may be most ex- 
pedient for them ; granting us in this world 
knowledge of Thy truth, and in the world to 
come life everlasting. Amen. 

2 Cor. xiii. 

THE grace of our Lord Jesus Christ, and 
the love of God, and the fellowship of the 
Holy Ghost, be with us all evermore. Amen. 




alri'ifiaTa Trpos to o-v/j.<pepov ir\ijpu)o~ov, x o PV7 ( ^ u 
■tj/XLV tv tw ivapovTi aiuivi tyjv eiriyvoicriv rrjs o-fjs 
dAry^eias, Kat «v tw fJt.eXX.0VTl (wrjV atwvtov 



Capitulum : ii. Cor. ultimo. 

KJT 

Spirittjs sit semper cum omnibus nobis. 



ATIA Domini nostri Jesu Christi, et 
charitas Dei, et communicatio Sancti 



Here endeth the Order of Morning Prayer throughout the Year. 



§ The Benediction. 

This benediction of priest and people by the former is 
translated from the Capitulum which was used at Tierce (the 
nine o'clock Morning Service) in the ancient Church of Eng- 
land, and was first inserted after the Litany in 1559. It also 
begins the Anaphora of the three great Oriental Liturgies of 
St. Chrysostom, St. Basil, and St. James, being followed by 
the versicle, " And with thy spirit, " and the Sursum Corda. 
In the two former, the benedictory form appears as it is in 
2 Cor. xiii. 14, "be with you all," but in that of St. James it 
is in the form "be with us all," as in our own and in the 
ancient Tierce Service. As the Vulgate also has "sit cum 
omnibus vobis," it is improbable that the ancient Capitulum 
was taken from it, especially since the word "semper" is no 
more represented there than it is in the Greek of the New 
Testament ; the two being as follows : — 

'H x"/"' T °5 Ku/m'ou 'L70-0D Gratia Domini nostri Jesu 

XpHXTou, Kali] ayd-rrr] tov Oeou, Christi, et charitas Dei, et com- 

Kal rj KOLVwvia. tou aylov vpeu- municatio Sancti Spiritus sit 

IxaTos fiera wavruv v/j.wv. 'Afi-qv. cum omnibus vobis. Amen. 

There is some probability, from these peculiarities, that 



this benediction gives us a lingering trace of prayers more 
anciently used in England than the time of St. Osmund. In 
St. James's Liturgy the benediction is, "The love of the 
Lord and Father, the grace of the Lord and Son, the com- 
munion and gift of the Holy Ghost, be with us all;" and 
although this is still more different from our form than the 
Bible version, the " us " instead of "you " is (under the cir- 
cumstances) so very distinctive, as to lead to the impression 
that it represents a Liturgy not now extant, which was 
analogous to that of St. James. It has also been suggested 
that this was originally a Liturgical benediction, and was 
adopted, as many other Liturgical expressions were, by St. 
Paul. No doubt its use as a Blessing in Divine Service is of 
primitive antiquity. 

There is also a mediaeval form of it in verse in Rolle of 
Hampote's Prick of Conscience : — 

" The my?t off ye fadur almyjti 
The wisdom off ye sone al witty 
The grace and ye goodnesse of ye holi gost 
O god and O lord off my;tes most 
Be wyp ous at pis biginning 
And loving us alle to good ending. Amen." 



THE ORDER FOR 

EVENING PKATER 

DAILY THROUGHOUT THE YEAR 



IT At the beginning of Evening Prayer the Minister 
shall read with a loud voice some one or more of 
these Sentences of the Scriptures that follow. And 
then he shall say that which is written after the 
said Sentences. 

"TTTHEN the wicked man turneth away from 

VV his wickedness that he hath committed, 

and doeth that which is lawful and right, he shall 

save his soul alive. Ezek. xvm. 27. 

I acknowledge my transgressions, and my sin 
is ever before me. Ps. ii. 3. 

Hide Thy face from my sins, and blot out 
all mine iniquities. Ps. ii. 9. 

The sacrifices of God are a broken spirit : a 
broken and a contrite heart, O God, Thou wilt 
not despise. Ps. u. it. 

Eend your heart, and not your garments, and 
turn unto the Lord your God : for He is gracious 
and merciful, slow to anger, and of great kind- 
ness, and repenteth Him of the evil. Joel ii. 13. 

To the Lord our God belong mercies and for- 
givenesses, though we have rebelled against Him : 
neither have we obeyed the voice of the Lord 
our God, to walk in His laws which He set 
before us. Dan. ix. 9, 10. 

Lord, correct me, but with judgement ; 
not in Thine anger, lest Thou bring me to 
nothing. Jer. *• 24. Ps. vi. 1. 

Repent ye ; for the Kingdom of Heaven is at 
hand. s. Matt. in. 2. 

1 will arise, and go to my father, and will 
say unto him, Father, I have sinned against 
Heaven, and before thee, and am no more worthy 
to be called thy son. s. Luke xv. is, 19. 

Enter not into judgement with Thy servant, 
O Lord ; for in Thy sight shall no man living 
be justified. Ps. cxim. 2. 

If we say that we have no sin, we deceive 
ourselves, and the truth is not in us : but, if we 
confess our sins, He is faithful and just to for- 



a Evclitoitg [1549 
only]. 



give us our sins, and to cleanse us from all 
unrighteousness. 1 s. John i. s, 9. 

DEARLY beloved brethren, the Scripture 
moveth us in sundry places to acknow- 
ledge and confess our manifold sins and wicked- 
ness ; and that we should not dissemble nor cloke 
them before the face of Almighty God our 
heavenly Father ; but confess them with an 
humble, lowly, penitent, and obedient heart ; to 
the end that we may obtain forgiveness of the 
same, by His infinite goodness and mercy. And 
although we ought at all times humbly to ac- 
knowledge our sins before God ; yet ought we 
most chiefly so to do when we assemble and 
meet together, to render thanks for the great 
benefits that we have received at His hands, to 
set forth His most worthy praise, to hear His 
most holy Word, and to ask those things which 
are requisite and necessary, as well for the body 
as the soul. Wherefore I pray and beseech you, 
as many as are here present, to accompany me 
with a pure heart and humble voice, unto the 
throne of the heavenly grace, saying after me ; 

H A general Confession to be said of the whole Con- 
gregation after the Minister, all kneeling. 

ALMIGHTY and most merciful Father ; We 
-i-A_ have erred, and strayed from Thy ways 
like lost sheep. We have followed too much the 
devices and desires of our own hearts. We have 
offended against Thy holy laws. We have left 
undone those things which we ought to have 
done ; And we have done those things which we 
ought not to have done ; And there is no health 
in us. But Thou, O Lord, have mercy upon us, 
miserable offenders. Spare Thou them, O God, 
which confess their faults. Restore Thou them 
that are penitent; According to Thy promises 
declared unto mankind in Christ Jestj our Lord. 



The Order for Evening Prayer] The Evening Service of the 
Book of Common Prayer was formed out of the two Evening 
Services, Vespers and Compline, of the ancient Order ; a fixed 
form being, however, substituted for variable ones, and the 
hymns being left to the discretion of the Clergy. 

Nothing further need be said here respecting those parts 
of the daily Offices which have been already commented upon 
under Morning Prayer, but some additional illustrations are 
given in the shape of ancient English versions of various parts 
of the services. These are inserted within brackets when 
they are placed beside the text of the Prayer Book : and it 
must be understood that they are verbal illustrations only, 
not always coming from an Office similar to that in which 



they are now printed. The opening versicles of the Service, 
for example, are taken from the Mattins of the Ancient 
Prymer : at the later services of the day the two first do not 
appear ; and at Compline they are replaced by " Turn us, 
God of our salvation. And let Thine anger cease from us." 
These in the Prymer are "God our salvacion converte us to 
Thee. And turne fro us Thy wrathe." 

Evening Prayer began with the Lord's Prayer and ended 
with the third Collect, from its first translation in 1549 until 
1661. In the Rubric before the Sentences at Morning Prayer, 
the Minister was directed (from 1552 onwards) to say them 
and that which follows "at the beginning both of Morning 
and Evening Prayer :" but the Puritan criticisms of the 



<£t)ening; Praper. 



207 



And grant, O most merciful Father, for His 
sake; That we may hereafter live a godly, 
righteous, and sober life, To the glory of Thy holy 
Name. Amen. 

IT The Absolution, or Remission of sins, to be pro- 
nounced by the Priest alone, standing ; the people 
still kneeling. 

A LMIGHTY God, the Father of our Lord 
xA. Jesus Christ, Who desireth not the death 
of a sinner, but rather that he may turn from his 
wickedness, and live ; and hath given power, and 



commandment, to His Ministers, to declare and 
pronounce to His people, being penitent, the 
Absolution and Remission of their sins : He par- 
doneth and absolveth all them that truly repent, 
and unfeignedly believe His holy Gospel. Where- 
fore beseech we Him to grant us true repent- 
ance, and His Holy Spirit, that those things 
may please Him, which we do at this present ; 
and that the rest of our life hereafter may be 
pure, and holy ; so that at the last we may come 
to His eternal joy ; through Jesus Christ our 
Lord. Amen. 



IT " Then the Minister shall kneel and say the Lord's 
Prayer ; the people also kneeling and repeating it 
with him. 

OUR Father, Which art in heaven, Hallowed 
be Thy Name. Thy kingdom come. 
Thy will be done in earth, As it is in heaven. 
Give us this day our daily bread. And forgive 
us our trespasses, As we forgive them that tres- 
pass against us. And lead us not into tempta- 
tion ; But deliver us from evil : For Thine is the 
kingdom, The power, and the glory, For ever and 
ever. Amen. 

IT Then likewise he shall say, 
O Lord, open Thou our lips. 

Answer. 
rf And our mouth shall shew forth Thy praise. 

Priest. 
O God, make speed to save us. 

Answer. 
O Lord, make haste to help us. 

IT Here all standing up the Priest shall say, 

Glory be to the Father, and to the Son : and 
to the Holy Ghost ; 



a All that precedes 
was introduced in 
1662. Until then 
the firstRubric was. 
The Priest shall 
say. Our Father, 
Which, etc. 

b Prynler Version of 
fourteenth century. 
\M. R. iii. iSo.l 
[This reference, M. 
R., is always to 
MASKELL'S Mon- 
umenta Ritualia 
Reel. Ang. ed. 
18S2.] 



c Prymer Version of 
fourteenth century. 
[M. R. iii. 3.] 



d The first two ver- 
sicles were inserted 
here in 1552. 



b [Here bygynneth the pater noster. 

OURE fadir, that art in heuenes, halewid be 
thi name : thy rewme come to thee : be 
thi wille do as in heuene and in erthe : oure eche 
daies breed jyue us to day : and for3yue us oure 
dettis, as and we for^euen to oure dettouris : and 
ne lede us into temptacioun : but delyuere us fro 
yuel. So be it.] 



c [Domine, Labia. 
Lord, thou schalt opyne myn lippis. 

And my mouth schal schewe thi prisyng. 



God, take heede to myn help : 



Lord, 'hi^e thee to helpe me. 



Glorie be to the fadir and to tne sone and to 
the holy goost : 



Prayer Book and the Clergy shew that this was rarely, if 
ever, the practice until the last Revision, when the two 
Services were made alike in this respect. 

THE LORD'S PRAYER. 

The above is a version of the Lord's Prayer as it was used 
by the people in their daily services, when the prayers of the 
Church were still said in Latin, about the end of the fourteenth 
century. Some earlier versions are here given, which may be 
taken as representatives of those translations into the vulgar 
tongue which were so frequently directed in provincial and 
diocesan constitutions. There cannot be a doubt that the 
Lord's Prayer was as familiar to the people of England in 
ancient days as it is at present. 

The first among the following ancient forms of it is taken 
from a gloss on the Evangelists, written by Eadfrid, Bishop 
of Lindisfarne, about A.n. 700. [Cotton MS. Nero D. iv.] 

Fader usrer thu arth in Heofnas sie gehalgad noma thin to 
cyraeth ric thin, sie willo thin sua? is in Heofne and in Eortho. 
Hlaf userno oferwistlic sel us to daeg, and forgef us scyltha 
usra suffi use forgefon scylgum usum. And ne inlead usitli in 
costnunge. Ah gefrig usich from yfle. 

The next is from Saxon homilies of about the same date : — 

Fader ure thu the in heofnum earth, beo gehalgud thin 

noma, dime to thin rice, weorthe thin willa swa swa on 

Hcofune swile on eortho. Hlaf userne doeghwamlican sel us 



to dasg, and forlete us ure scylde, swa swa we ac forleten 
thaem the scyldigat with us, ne geleade in costnunge. Ah 
gelefe us of yfle. 

The next is from a MS. in the Library of Cains College, 
Cambridge, belonging to the thirteenth century, and printed 
by Mr. Maskell in the Appendix to his fourteenth-century 
Prymer, Monumenta Ritualia, iii. 248 : — 

Fader oure that art in heve, i-halgeed bee thi nome, i-cume 
thi kinereiche, y-worthe thi wylle also is in hevene so be on 
erthe, oure iche-dayes bred jif us to day, and for;if us oure 
gultes, also we forjifet oure gultare, and ne led ows nowth 
into fondingge, auth ales ows of harme. So be it. 

The next is from a MS., No. 142, in St. John's College 
Library, Cambridge, of the fourteenth century, and is also 
from Mr. Maskell's Monumenta Ritualia, iii. 249 : — ■ 

Fader oure that art in heuene, halwed be thi namo : como 
thi kyngdom : fulfild be thi wil in heuene as in erthe : oure 
ech day bred jef vs to day, and foncuc vs oure dottes as wo 
forjeueth to oure detoures : and ne led vs nouj in temptacion, 
bote deliuere vs of euel. So be it. 

This is from a MS. in the Bodleian Library [Donee, 246, f. 
15] of the fifteenth century. It also is reprinted from 
Monumenta Ritualia, iii. 249 : — 

Pater nosier. —Fader oure that art in heuenes, halwed be 



208 



OEtoening Prapcr. 



Answer. 

As it was in the beginning, is now, and ever 
■ilia.ll be : world without end. Amen. 

Priest. 



Praise ye the Lord. 

Answer. 
'The Lord's Name be praised. 



a In later Prymers, 
Alleluia. 

I' Afterwards fol- 
lowed, in 1549 only. 
And from Easier 
to Trinity Sun- 
day, Hallelujah. 
As be/ore is ap- 
pointed at Matins. 



As it was in the bygynnyng and now and euer 
and in to the worldis of worldis. So be it. 



"God make us saaf. 



thy name : thy kyngedom come to thee : thy wille he do in 
erthe as in heuen : onre eche dayes brede jeue us to daye : 
and forjeue us oure dettes as we forjeue to oure dettoures : 
and lede us nojte into temptacion : hot delyver us from yvel. 
Amen. 

The last is from the Prymer of 1538. Monumenta Bitualia, 
iii. 249 :— 

Our father whiche art in heuen, halowed be thy name. Let 
thy kyngdome cum vnto vs. Thy wyll be fulfylled as well in 
erthe, as it is in heuen. Gyue vs this daye our daylye breade. 
And forgyue vs our trespasses, as we forgyue them that tres- 
pas agaynst vs. And lede vs nat in to temptacyon. But 
delyuer vs from euyll. So be it. 

Many more such ancient English versions are extant, and 
the above are only given as specimens which shew distinct 
transitions of language from one age to another. [For others, 
see Reliquiae, Antiquce, vol. i. ; Lingard's Anglo-Saxon Church, 
vol. ii.; Maskell's Monumenta Ritualia, vol. iii.; Chamber- 
layne's Oratio Dominica.] 

§ Exposition 0/ the Lord's Prayer by St. Cyril 0/ Jerusalem, 

a.d. 347. 
[It may give an additional interest to this to mention the 
historical fact, that it was part of a lecture delivered in the 
Church which had been recently erected over the Holy 
Sepulchre ; and to remind the reader that the interval of time 
between the original delivery of the Divine Prayer to the 
Apostles and this exposition of it by a Bishop of the Holy 
City was less than that which has elapsed since the first 
publication of the Prayer Book in 1549.] 

Then, after these things, we say that Prayer which the 
Saviour delivered to His own disciples, with a pure conscience 
styling God our Father, and saying, Our Father, Which art in 
heaven. most surpassing loving-kindness of God ! On 
them who revolted from Him and were in the very extreme 
of misery, has He bestowed such complete forgiveness of their 
evil deeds, and so great participation of grace, as that they 
should even call Him Father. 

Our Father, Which art in heaven ; they also are a heaven 
who bear the image of the heavenly, in whom God is, dwell- 
ing and walking in them. 

Hallowed he Thy Name. The Name of God is in its own 
nature holy, whether we say so or not ; but since it is some- 
times profaned among sinners, according to the words, 
Through you My Name is continually blasphemed among the 
Gentiles, we pray that in us God's Name may be hallowed ; not 
that it becomes holy from not being holy, but because it 
becomes holy in us, when we become holy, and do things 
worthy of holiness. 

Thy kingdom come. The clean soul can say with boldness, 
Thy kingdom come ; for he who has heard Paul saying, Let 
not sin reign in your mortal body, but has cleansed himself 
in deed, thought, and word, will say to God, Thy kingdom 
come. 

Thy will he done as in heaven, bo in earth. The Divine 
and blessed Angels do the will of God, as David in a Psalm 
has said, Bless the Lord, ye His Angels, that excel in strength, 
that do His Commandments. So, then, thou meanest by thy 
prayer, " As Thy will is done by the Angels, so be it done on 
earth also by me, Lord." 

Give us this day our super-substantial bread. This common 
bread is not super-substantial bread, but this Holy Bread is 
super-substantial, that is, appointed for the substance of the 
soul. For this Bread goeth not into the belly and is cast out 
into the draught, but is diffused through all thou art, for the 
benefit of body and soul. But by this day He means "each 
day," as also Paul has said, While it is called to-day. 

And forgive us our debts as we forgive our debtors. For 



we have many sins. For we offend both in word and in 
thought, and very many things do we worthy of condemna- 
tion ; and if we say that we have no sin, we lie, as John says. 
And we enter into a covenant with God, entreating Him to 
pardon our sins, as we also forgive our neighbours their debts. 
Considering then what we receive, and for what, let us not 
put off, nor delay to forgive one another. The offences com- 
mitted against us are slight and trivial, and easily settled ; 
but those which we have committed against God are great, and 
call for mercy such as His only is. Take heed, therefore, 
lest for these small and inconsiderable sins against thyself, 
thou bar against thyself forgiveness from God for thy most 
grievous sins. 

And lead us not into temptation, Lord. Does, then, the 
Lord teach to pray thus, viz. that we may not be tempted at 
all? And how is it said elsewhere, "The man who is not 
tempted is unproved ; " and again, My brethren, count it all 
joy when ye fall into divers temptations ; or rather, does not 
the entering into temptation mean the being whelmed under 
the temptation ? For the temptation is like a winter-torrent, 
difficult to cross. Some, then, being most skilful swimmers, 
pass over, not being whelmed beneath temptations, nor swept 
down by them at all ; while others who are not such, enter- 
ing into them sink in them. As, for example, Judas entering 
into the temptation of covetousness, swam not through it, 
but sinking beneath it, was choked both in body and spirit. 
Peter entered into the temptation of the denial ; but having 
entered it, he was not overwhelmed by it, but manfully 
swimming through it, he was delivered from the temptation. 
Listen again in another place, to the company of unscathed 
saints, giving thanks for deliverance from temptation, For 
Thou, God, hast proved us; Thou hast tried us like as 
silver is tried. Thou broughtest us into the net ; Thou laidest 
affliction upon our loins. Thou hast caused men to ride over 
our heads ; we went through fire and water ; but Thou 
broughtest us out into a wealthy place ; now their coming into 
a wealthy place is their being delivered from temptation. 

But deliver us from the evil. If Lead us not into tempta- 
tion had implied the not being tempted at all, He would not 
have said, But deliver us from the evil. Now the evil is the 
Wicked Spirit who is our adversary, from whom we pray 
to be delivered. Then after completing the prayer, Thou 
sayest, Amen; by this Amen, which means, "So be it," 
setting thy seal to the petitions of this divinely-taught prayer. 
[St. Cyril's Calech. Led. xxiii. 11-18.] 

§ Paraphrase 0/ the Lord's Prayer, by the Author of 
" The Christian Year." 

[The following paraphrase is reprinted * to illustrate the 
devotional use of the Lord's Prayer in private, on Liturgical 
principles. The "special intention" here shewn is also one 
which bears closely upon two objects of this work, that of 
promoting the present unity of the Church of Christ, and that 
of shewing the unity of the Church of England with the 
Catholic Church of old.] 

Our Father, Which art in heaven: One God, the Father 
Almighty, One Lord Jesus Christ, One Holy Ghost, pro- 
ceeding from the Father and the Son ; have mercy upon 
us, Thy children, and make us all One in Thee. 

Hallowed he Thy Name : Thou Who art One Lord, and Thy 
Name One ; have mercy upon us all, who are called by 
Thy Name, and make us more and more One in Thee. 

Thy kingdom come : O King of Righteousness and Peace, 
gather us more and more into Thy kingdom, and make 
us both visibly and invisibly One in Thee. 

Thy will be done in earth, as it is in heaven : Thou, Who hast 

1 From the Preface to Sermons, Academical and Occasional, by the 
Rev. John Keble, M.A., 1848. 



OBtjenmg: praper. 



>oq 



Magnificat 
S. Luke i. 



the lowliness of His 



IT Then shall be said or sung the Psalms in order as 
they be appointed. Then a Lesson of the Old 
Testament as is appointed. And after that, Mag- 
nificat (or the Song of the blessed Virgin Mary) in 
English, as followeth. 

MY soul doth magnify the Lord : 
and my spirit hath rejoiced 
in God my Saviour. 

For He hath regarded 
handmaiden. 

For behold, from henceforth : all generations 
shall call me blessed. 

For He that is mighty hath magnified me : 
and holy is His Name. 

And His mercy is on them that fear Him : 
throughout all generations. 

He hath shewed strength with His arm : He 
hath scattered the proud in the imagination of 
their hearts. 

He hath put down the mighty from their seat : 
and hath exalted the humble and meek. 

He hath filled the hungry with good things : 
and the rich He hath sent empty away. 

He remembering His mercy hath holpen His 
servant Israel : as He promised to our forefathers, 
Abraham and his seed, for ever. 



Psalmus. Lucse i. 

MAGNIFICAT : anima mea Dominum. 
Et exultavit spiritus mens : in Deo sal- 
utari meo 

Quia respexit humilitatem ancillse Suse : ecce 
enim ex hoc beatam me dicent omnes genera- 
tiones. 

Quia fecit mihi magna Qui potens est : et 
sanctum Nomen Ejus. 

Et misericordia Ejus a progenie in progenies : 
timentibus Eum. 

Fecit potentiam in bracliio Suo : dispersit su- 
perbos mente cordis sui. 

Deposuit potentes de sede : et exaltavit 
bundles 

Esurientes implevit bonis : et divites dimisit 
inanes. 

Suscepit Israel puerum Suum : recordatus 
misericordise Suae ; 

Sicut locutus est ad patres nostros ; Abraham, 
et semini ejus in saecula. 



declared unto us the mystery of Thy will, to "gather 
together in One all things in Christ, both which are in 
heaven and which are on earth ; " conform us, O Lord, 
to that holy will of Thine, and make us all One in Thee. 

Give us this day our daily bread : Thou in Whom we being 
many are One Bread and One Body ; grant that we, being 
all partakers of that One Bread, may day by day be more 
and more One in Thee. 

And forgive us our trespasses as we forgive them that tres- 
pass against us : Thou, Who didst say, Father, forgive 
them, for those who were rending Thy blessed Body, for- 
give us the many things we have done to mar the unity 
of Thy mystical Body, and make us, forgiving and loving 
one another, to be more and more One in Thee. 

And lead us not into temptation : As Thou didst enable Thine 
Apostles to continue with Thee in Thy temptations ; so 
enable us, by Thy grace, to abide with Thee in Thy true 
Church, under all trials, visible and invisible, nor ever 
to cease from being One in Thee. 

But deliver us from evil : from the enemy and false accuser ; 
from envy and grudging ; from an unquiet and discon- 
tented spirit ; from heresy and schism ; from strife and 
debate ; from a scornful temper, and reliance on our own 
understanding ; from offence given or taken ; and from 
whatever might disturb Thy Church, and cause it to be 
less One in Thee. 

Good Lord, deliver and preserve Thy servants for 
ever. 

THE MAGNIFICAT. 

The Hymn of the Blessed Virgin Mary can be traced in use 
in the Daily Service of the Church as far back as the begin- 
ning of the sixth century. At that time [a.d. 507] it appears 
in the rule of St. Cresarius of Aries, in the early morning 
Office of Lauds. In the Eastern Church it is also a Lauds 
Canticle. But Amalarius [a. d. 820] speaks of its use in his 
time as a Canticle at Vespers ; and in the Armenian Church 
it is used at Compline as well as at Lauds. The English 
Church has used it at Vespers for at least eight hundred 
years ; and its present position is analogous to that which it 
occupied in the ancient Service. There are English versions 
of it from as early a date as the fourteenth century. 
[Maskell's Monumenta liitualia, iii. 245, 246. Mirror of our 
Lady, xliii, Blunt's ed.] Several attempts were made by the 
Puritans to banish it from the Prayer Book, but happily with- 
out success. On the other hand, especial reverence was shewn 
towards this Canticle and the Benedictus in the ceremonial of 
the ancient Church of England, by the use of incense while 
they were being sung. [See the ceremony in full in Trans!. 
of Mar. Psalt. p. 327.] 



Of all hymns known to the Church this is the most closely 
connected with our Blessed Lord, having been spoken by His 
Virgin Mother, under the inspiration of the Holy Ghost, at 
the very season when the Divine overshadowing had brought 
about the Incarnation of the Word. She began to be, in that 
season, the "tabernacle for the Sun" of Righteousness, 
"Which cometh forth as a Bridegroom out of His chamber, 
and rejoiceth as a giant to run His course." The appearance 
and words of the Archangel had revealed to her the exalted 
office to which God had chosen her, and she knew that from 
that hour she would carry in her bosom for nine months the 
Saviour of the world. But though so "highly favoured," 
and "full of grace," and conscious of being, as Jeremy Taylor 
says, " superexalted by an honour greater than the world 
ever saw," all her words are uttered in a spirit of pro- 
found humility as regards herself, even when she declares 
that "all generations shall call me Blessed," and of the 
most heavenly adoration as regards Him Who had magnified 
her. 

The Mother of our Lord, and the Church, "which is the 
Mother of us all," have always been closely linked together 
in the mind of Christianity. The "Elect Lady," and the 
Woman " clothed with the sun, and the moon under her feet, 
and upon her head a crown of twelve stars," who, "being 
with child, cried, travailing in birth, and pained to be 
delivered," and who "brought forth a man child, who was to 
rule all nations with a rod of iron : and her child was caught 
up unto God, and to His throne," have seemed, from the 
different points of view taken by different ages, to represent 
now one and then the other, the Mother of our Lord, and the 
Mother of us all. This community of characteristics is in 
accordance with the general teaching of the New Testament 
respecting the mystery of the communion between our Lord 
Himself and those who are made members of His Body by 
new birth. And for this reason, " The Song of the Blessed 
Virgin Mary " has a peculiar fitness as the daily song of the 
Church of Christ, since God has honoured it with so great 
honour, in having made it the means by which the work of 
the Incarnation is made effectual to the salvation of souls. 
The Blessed Virgin Mother offered up her thanksgiving to 
God because He had remembered His mercy and His ancient 
covenant, by making His Son incarnate through her ; and the 
Church offers up her thanksgiving to Him, because, through 
her, the mystical Body of Christ is being continually brought 
forth to His greater glory. 

It is also to be observed of this, as of the other Canticles, 
that it is sung to the praise of the Personal Word, as revealed 
in the Written Word ; to the praise of God in Christ, re- 
vealed in the Old Testament Scriptures as well as in the 
New. 







2IO 



OBticnmg Iprapcr. 



Glory be to the Father, and to the Son : and 
to the Holy Ghost ; 

As it was in the beginning, is now, and ever 
shall bo : world without end. Amen. 



IT Or else this " Psalm ; except it be on the Nineteenth 
Day of the Month, when it is read in the ordinary 
course of the Psalms. 



Cantate Domino. 
P.s. xcviii. 



o 



SING unto the Lord a new 
song : for He hath done mar- 
vellous things. 

With His own right hand, and with His holy 
arm : hath He gotten Himself the victory. 

The Lord declared His salvation : His righteous- 
ness hath He openly shewed in the sight of the 
heathen. 

He hath remembered His mercy and truth to- 
ward the house of Israel : and all the ends of the 
world have seen the salvation of our God. 

Shew yourselves joyful unto the Lord, all ye 
lands : sing, rejoice, and give thanks. 

Praise the Lord upon the harp : sing to the 
harp with a psalm of thanksgiving. 

With trumpets also and shawms : O shew your- 
selves joyful before the Lord the King. 

Let the sea make a noise, and all that therein 
is : the round world, and they that dwell therein. 

Let the floods clap their hands, and let the 
hills be joyful together before the Lord : for He 
cometh to judge the earth. 

With righteousness shall He judge the world : 
and the people with equity. 

Glory be to the Father, and to the Son : and 
to the Holy Ghost ; 

As it was in the beginning, is now, and ever 
shall be : world without end. Amen. 



II Then a Lesson of the New Testament, as it is 
appointed. And after that, Nunc dimittis (or the 
Song of Simeon) in English, as followeth. 

Nunc dimittis. T OKD, now lettest Thou Thy ser- 
s. Luke ii. 29. _|_j yant depart in peace : accord- 
ing to Thy word. 



a This Canticle was 
introduced in 1552. 



* Sar 



Stir. 



Gloria Patri, et Filio : et Spirittji Sancto. 

Sicut erat in principio, et nunc, et semper, et 
in saecula sceculorum. Amen. 



Psalmus xcvii. 

*/~1A]SrTATE Domino canticum novum : quia 
V-7 mirabilia fecit. 

Salvavit Sibi dextera Ejus : et brachiuin 
sanctum Ejus. 

Notum fecit Domintjs salutare Suum : in con- 
spectu gentium revelavit justitiam Suam. 

Recordatus est misericordise Suse : et veritatis 
Suae Domui Israel. 

Viderunt omnes termini terrse salutare Dei 
nostri : jubilate Deo omnis terra : cantate et 
exultate et psallite. 

Psallite Domino in cithara, in cithara et voce 
psalmi : in tubis ductilibus, et voce tubse corneas. 

Jubilate in conspectu Regis Domini : move- 
atur mare et plenitudo ejus : orbis terrarum et 
qui habitant in eo. 

Flumina plaudent manu, simul montes exulta- 
bunt a conspectu Domini : quoniam venit judi- 
care terram. 

Judicabit orbem terrarum in justitia : et populos 
in aequitate. 



Canticum Simeonis. Lucas ii. 

C ~^T"UNC dimittis servum Tuum, Domine 
-LAI secundum verbum Tuum in pace. 



CANTATE DOMINO. 

This Psalm was not used in any other way than in its place 
in the Psalter (Mattins, on Saturdays) until 1552, when it 
was inserted here as an alternative responsory to the first 
Lesson, probably for the purpose of meeting the objections to 
the Magnificat which had been raised by the Puritans. It 
bears some resemblance, in its latter verses, to the Benedicite 
Omnia Opera, the works of God by land and sea being called 
upon to join in His praise. 

It has also been suggested that there are parallel expres- 
sions in the Cantate and the Magnificat, which seem to indi- 
cate that the latter is in some degree founded on the former. 
These are the following : — 

Cantate Domino. 

He hath done marvellous 
things. 



Magnificat. 

He that is mighty hath mag- 
nified me [or ' ' done to me great 
things "]. 

He hath shewed strength 
with His arm : He hath scat- 
tered the proud . . . He hath 
put down the mighty. 

His mercy is on them that 
fear Him : throughout all gene- 
rations. 



With His own right hand 
and with His holy arm : hath 
He gotten Himself the victory. 

The Lord declared His sal- 
vation : His righteousness 
hath He openly shewed in the 
sight of the heathen. 



He remembering His mercy He hath remembered His 
hath holpen His servant Israel, mercy and truth toward the 

house of Israel. 

Whether this parallel is accidental or not, it may serve to 
shew the Evangelical character of the Psalm which is per- 
mitted to be used as a substitute for the Song of the Blessed 
Virgin Mary. Yet it does not seem as if there was ever any 
necessity for superseding the latter ; and, where choice is 
given, the Magnificat may well be preferred as being offered 
up daily to God's praise by the whole Catholic Church. 
When Evensong is repeated, it may be considered advisable 
to use the alternative Canticle at one of the Services ; but, in 
that case, the Magnificat should always be said at the later 
Evensong. 

NUNC DIMITTIS. 

The " Song of Simeon " is another Canticle in praise of the 
manifestation of the Incarnate Word. It has been used at 
Compline or at Vespers throughout the Church from very 
early times, being mentioned in the Apostolical Constitutions 
(written at the end of the third century, at the latest) as an 
Evening Canticle. There are English versions of it as early 
as the fourteenth century. 

The Nunc Dimittis is singularly fitted for Evensong. Like 
the words of David, "I will lay me down in peace and take 
my rest, for it is Thou, Lord, only that makest me to dwell 



<aoemng; Praper. 



21 I 



For mine eyes have seen : Thy salvation, 

Which Thou hast prepared : before the face of 
all people ; 

To be a light to lighten the Gentiles : and to 
be the glory of Thy people Israel. 

Glory be to the Father, and to the Son : and 
to the Holy Ghost ; 

As it was in the beginning, is now, and ever 
shall be : world without end. Amen. 

IT Or else this ° Psalm ; except it be on the Twelfth 
Day of the Month. 

Deusmiserea- (~^ OD be merciful unto us, and 

tur. Ps. lxvii. VX D l esg us . an( J s l lew us t } le 

light of His countenance, and be merciful unto 
us : 

That Thy way may be known upon earth : 
Thy saving health among all nations. 

Let the people praise Thee, O God : yea, let 
all the people praise Thee. 

let the nations rejoice and be glad : for Thou 
shalt judge the folk righteously, and govern the 
nations upon earth. 

Let the people praise Thee, O God : yea, let 
all the people praise Thee. 

Then shall the earth bring forth her increase : 
and God, even our own God, shall give us His 
blessing. 

God shall bless us : and all the ends of the 
world shall fear Him. 

Glory be to the Father, and to the Son : and 
to the Holy Ghost ; 

As it was in the beginning, is now, and ever 
shall be : world without end. Amen. 

H Then shall be said or sung the Apostles' Creed by 
the Minister and the people standing. 

I BELIEVE in God the Father Almighty, 
Maker of heaven and earth : 
And in Jesus Christ His only Son our Lord, 
Who was conceived by the Holy Ghost, Born of 



a This Canticle was 
introduced in 1552. 



« Sav. 



: Prymer Version of 
fourteenth century. 
IM. R. iii. 182.I 



Quia viderunt oculi mei : salutare Tuum. 
Quod parasti : ante faciem omnium populorum ; 

Lumen ad revelationem gentium : et gloriam 
plebis Tuae Israel. 

Gloria Patri, et Filio, et Spiritui Sancto. 

Sicut erat in principio, et nunc, et semper, et 
in saecula sajculorum. Amen. 



Psalmus lxvi. 

''T^VEUS misereatur nostri, et benedicat nobis : 
J — " illuminet vultum Suum super nos, et 
misereatur nostri. 

Ut cognoscamus in terra viam Tuam : in 
omnibus gentibus salutare Tuum. 

Confiteantur Tibi populi Deus : confiteantur 
Tibi populi omnes. 

Lastentnr et exultent gentes, quoniam judicas 
populos in iequitate, et gentes in terra dirigis. 

Confiteantur Tibi populi Deus, confiteantur 
Tibi populi omnes, terra dedit fructum suum. 

Benedicat nos Deus, Deus noster; benedicat 
nos Deus : et metuant Eum omnes fines terra?. ' 



Gloria Patri, et Filio, et Spiritui Sancto. 

Sicut erat in principio, et nunc, et semper, et 
in saecula sseculorum. Amen. 



[Credo in. 

F BILEUE in god, fadir almy^ti, makere of 

-L heuene and of erthe : and in iesu crist the 

sone of him, oure lord, oon aloone : which is con- 

ceyued of the hooli gost : born of marie maiden : 



in safety, " it is the aspiration of that faith which can behold 
Christ lightening the darkness of all night, and fulfilling the 
words of the prophet, "It shall come to pass, that at evening 
time it shall be light." As the Gospels of the Morning Les- 
sons reveal to us the " Day-spring " from on high "visiting 
us," so the Epistles of the Evening Lessons reveal the Light 
of Christ's glory enlightening the Gentile as well as the 
Jewish world. 

In the old Evening Services of the Church of England 
there were touching references to death, and the rest of the 
departed ; and immediately after Nunc Dimittis, in Passion 
and Holy Week, was sung the glorious anthem '■'Media vita 
in morte sumiis," which is now used only in the Burial Service. 
This close connection between the Song of Simeon and the 
idea of our Blessed Lord's Passion arises out of the occasion 
on which it was first uttered, the Presentation, which was in 
effect a Sacrifice ; and of the words of Simeon which imme- 
diately followed, "Behold, this Child is set for the fall and 
rising again of many in Israel ; and for a sign which shall be 
spoken against ; yea, a sword shall pierce through thine own 
soul also, that the thoughts of many hearts may be revealed." 
[Luke ii. 34, 35.] And such a connection of ideas cannot fail 
to remind us also of our Lord's own departing words, 
"Father, into Thy hands I commend My Spirit," when "He 
saw of the travail of His soul," as the eyes of Simeon saw the 
salvation of the Lord, "and was satisfied." This calm repose 
of faith on God, — looking for a present rest on the bosom of 
Jesus, and a future rest in His Paradisal Presence, — has 
always been the tone of Evensong in the Church ; and is one 
that will always be in harmony with the feelings of those 
whose day lias been a day of work ; who look solemnly, yet 



not gloomily, towards that coming night when no man can 
work ; and whose eyes are fixed with hope on that ' ' rest 
which remaineth for the people of God, " through the salvation 
which Christ has prepared. 

Early English versions of the Nunc Dimittis may be found 
in Maskell's Monumenla Eitualia, iii. 246, and Mirror of our 
Lady, xliii, Blunt's ed. 

DEUS MISEREATUR. 

This Psalm was inserted, like the Cantate Domino, in 1552, 
but was familiar in the older services, being the fourth fixed 
Psalm at Lauds on Sundays and other Festivals. It was also 
part of the Office of Bidding Prayers which was used every 
Sunday. A fourteenth -century version of it is printed in 
Maskell's Monumenla Eitualia, iii. 20. Although of a more 
jubilant character than the Nunc Dimittis, it has several 
features in common with it, besides this connection with an 
Office in which the departed were commemorated. Like that, 
it praises God for the extension of the Gospel : and as Simeon 
offers thanksgiving that his eyes have seen the salvation of 
God, so David in this Psalm prays that tho Light of His 
countenance may be shewn to us, and His saving health 
known among all nations. 

Occasions may arise when this Canticle is peculiarly appro- 
priate : but for ordinary Evensong (and especially for tho 
later of two services) it is better always to keep to tho ancient 
spirit and practice of the Church and use the Nunc Dimittis. 

THE APOST Lies' CREED. 
A largo number of early English versions of tho Creed are 



212 



<£tiening; draper. 



the Virgin Mary, Suffered under Pontius Pilate, 
Was crucified, dead, and buried, He descended 
into hell ; The third day He rose again from the 
dead, He ascended into heaven, And sitteth on 
the right hand of God the Father Almighty; 
From thence He shall come to judge the quick 
and the dead. 

I believe in the Holy Ghost ; The holy Catho- 
lick Church ; The Communion of Saints ; The 
Forgiveness of sins ; The Resurrection of the 
body, And the Life everlasting. Amen. 

11 And after that, these Prayers following, all devoutly 
kneeling ; the Minister first pronouncing with a 
loud voice, 

The Lord be with you. 

Answer. 
And with thy spirit. 

Minister. 

IT Let us pray. 
Lord, have mercy upon us. 

Christ, have mercy upon tis. 
Lord, have mercy upon us. 

If Then the Minister, Clerks, and people, shall say the 
Lord's Prayer with a loud voice. 

OUR Father, Which art in heaven, Hallowed 
be Thy Name. Thy kingdom come. Thy 
will be done in earth, As it is in heaven. Give 
us this day our daily bread. And forgive us our 
trespasses, As we forgive them that trespass 
against us. And lead us not into temptation ; 
But deliver us from evil. Amen. 

IT Then the Priest standing up, f shall say, 
O Lord, shew Thy mercy upon us. 



a Prymer Version of 
fourteenth century. 
[M. R. iii. 122, etc.] 



c Originally the MS. 
read, and so con- 
tinning to the end 
of the Service, but 
these words were 
erased. [See note 
at p. 2oo.] 

d Prymer Version of 
fourteenth century. 
[Af. R. iii. no.] 



suffride passioun undir pounce pilat : crucified, 
deed, and biried : he wente doun to hellis : the 
thridde day he roos a^en fro deede : he stei^ to 
heuenes : he sittith on the rijt syde of god the 
fadir almyjti : thenus he is to come for to deme 
the quyke and deede. I beleue in the hooli 
goost : feith of hooli chirche : comunynge of 
seyntis : forjyuenesse of synnes : ajenrisyng of 
fleisli, and euerlastynge lyf. So be it.] 



Preie we. 
Lord, haue merci on us. 

Crist, haue merci on us. 
Lord, haue merci on us.] 



[*nATEP rjpoiv 6 ev tois ovpavois, dyiao~Qr]TU> to 
bvopd crov e\0€T(i) rj f3acriXeia crov ■yevrjdrjTh) rb 
6k\r]fx6. crov, ojs ev ovpavu>, kou (ttI ttJs yrjs. Tov 
dprov rj/ioiv tov €7rioxJo"<.ov SiSov rjp.lv to ko.9' 
■qpepav xal d<pe<s r/ptv Tots apaprias rjpQv, Kal yap 
avroi a<f>upev iravri ofpeiXovri rjpiv' Kai p,r/ 
elcreveyKys ypds «is Treipacrpbv, aWd pvcrai •ij/xas 
dirb tov Trovrjpov.~\ 

rf Lord, shewe us thi merci : 



extant. The one in the right-hand column above is taken 
from the ancient Prymer contained in Maskell's Monumenta 
Ritualia, some others being printed in the Appendix to the 
volume. The others which follow this note are copied from 
Heurtley's Harmonia Syrnbolica, where several others, of 
various dates, from the ninth to the sixteenth century, are 
to be found. 1 

Ninth Century. From MS. 427 in the Lambeth Library. 

Ic gelyfe on God Faader aelmihtigne, Scyppend heofonan 
and eorthan ; And on Hselend Crist, Sunu his anlican, Drihten 
urne ; Se the wses geacnod of tham Halgan Gaste, Acaenned of 
Marian tham msedene ; Gethrowad under tham Pontiscan 
Pilate, Gerod fsestnad, Dead and bebyrged ; He nither astah 
to hel warum ; Tham thriddan dsege he aras fram deadum ; 
He astah to heofonum ; He sit to swythran hand God Feeder 
wees selmihtigan ; Thonan toweard deman tha cucan and tha 
deadan. Ic gelyfe Tha halgan gelathunge riht gelyfdan ; 
Halgana gemaenysse ; And forgyfnysse synna ; Flsesees aeriste ; 
And thast ece lif. Si hit swa. 

[The next is of great interest from the illustration it affords 
of the necessity thrust on the Church of England during a 
part of the middle ages, of teaching her people in three dif- 
ferent languages. It also represents the three principal ele- 
ments of modern English.] 

Circa a.d. 1125. From. MS. R. 17 in the Library of Trinity 
College, Cambridge. 

Ic gelefe on Gode Faedera aelwealdend, 
Jeo crei en Deu le Perre tut puant, 
Credo in Deum Patrem omnipotentem, 

i The student should compare Professor Heurtley's book with Waixhius' 
Bibliotheca Syrnbolica for the earliest forms of the Creed. 



Sceppend heofones and eorthan ; 
Le criatur de ciel e de terre ; 
Creatorem cceli et terras ; 

And on Helende Crist, Suna his anlich, 

E en Jesu Crist, sun Fil uniel, 

Et in Jesum Christum Filium ejtis unicum. 

Drihten ure ; 
Nostre Seinur ; 
Dominum nostrum ; 

Syo the akynned is of tham Halig Gaste, 
Ki concevz est del Seint Esprit, 
Qui conceptus est de Spiritu Sancto, 

Boran of M[arian tham mseden ;] 

Nez de Marie la 

Natus ex Maria Virgine : 

[Gethrowode under tham Pontiscam] Pilate, 
and on rode ahangen, 

****** n t; en Pilate crucifiez, 
Passus sub Pontio Pilato, crucifixus. 

Dead and beberiged ; 
Morz, e seveliz ; 
Mortuus, et sepultus ; 

He adun astaeh to hellse 
Descedied as enters ; 
Descendit ad interna ; 



©oentng; Praper. 



21 



Answer. 
And grant us Thy salvation. 

Priest. 
Lord, save the Queen. 

Answer. 

And mercifully hear us when Ave call upon 
Thee. 

Priest. 
Endue Thy Ministers with righteousness. 

Answer. 
And make Thy chosen people joyful. 

Priest. 
O Lord, save Thy people. 

Answer. 
And bless Thine inheritance. 

Priest. 
Give peace in our time, Lord. 

Answer. 

Because there is none other that fighteth for 
us, but only Thou, O God. 

Priest. 
O God, make clean our hearts within us. 

Answer. 
And take not Thy Holy Spirit from us. 



a Prymer Version of 
fourteenth century. 
[M. R. iii. 38.] 



And jyue to us thi saluacioun. 



Lord, make saaf the King : 



And ful out heere thou us in the dai that we 
shulen inclepe thee. 



Thi prestis be clothid ri^twisnesse : 



And thine halewis ful out glade thei. 



Lord, make saaf thi peple : 



And blesse to thin eritage. 



["Lord, jyue pees in oure daies, for ther is 
noon othir that shal fy3te for us, but thou lord 
oure god.] 



Thriddan degge he aras fram deatha ; 
Et tierz jurn relevad de morz ; 
Tertia die resurrexit a mortuis ; 

He astah to heofone ; 
Muntad as ciels ; 
Ascendit ad celo3 ; 

Sit on switran healfe Godes Fsederes ealmihtig ; 
Siet a la destre de Deu Perre tres tut puant ; 
Sedet ad dexteram Dei Patris omnipotentis ; 

Thanen he is to cumene, and to demenna quiche 

and deade. 
Diluc est avenir jugier les vis e les morz. 
Inde venturus judicare vivos et mortuos. 

Ic gelefe on Halig Gast ; 
Jeo crei el Seint Espirit ; 
Credo in Spiritum Sanctum ; 

And on halig gesomnunge fulfremede ; 
Seinte Eglise Catholica ; 
Sanctam Ecclesiam Catholicam : 

Halegan hiniennesse ; 

La communiun des seintes choses ; 

Sanctorum communionem ; 

Forgyfenysse synna ; 
Remissium des pecchiez ; 
Remissionem peccatorum ; 

Flesces up arisnesse ; 
Resurrcctiun de charn ; 
Carnis resurrectioncm ; 



Lif eche 

Vie pardurable 

Vitam seternam 

Beo hit swa. 
Seit feit. 
Amen. 

Thirteenth Century. From a MS. in the British Museum, 
Cleopatra, B. vi. fol. 201. 

Hi true in God, Fader Hal-michttende, Tha makede heven 
and herdeth ; And in Jhesu Krist, is ane lepi Sone, Hure 
Laverd ; That was bigotin of the Hali Gast, And born of the 
maiden Marie ; Pinid under Punce Pilate, festened to the 
rode, Ded, and dulvun ; Licht in til helle ; The thride dai up 
ras fra dede to live ; Steg intil hevenne ; Sitis on his Fadir 
richt hand, Fadir alwaldand ; He then sal dime to deme the 
quike an the dede. Hy troue hy theli Gast ; And hely * 
kirke; The samningeof halges; Forgifnes of sinnes; Uprisigen 
of fleyes ; And life withuten ende. Amen. 

From the Prymer o/1538. Maskell's Monumenta Bitualia, 
iii. 251. 

I beleue in god the father almyghty, maker of heuen and 
earthe ; And in Jesu Chryst hys onely Sonne, our Lordo ; 
whiche was conceyued by the holy ghoste, And borne of the 
virgyn Mary ; which sutfred deathe under Pons Pylate, and 
was crucifyed, deade, and buryed ; which descendyd to hell ; 
The thyrde day rose from death to lyfo ; whiche ascendyd 
into heuen; and syttheth at the ry;thande of God tho Father 
almyghtye ; And from thens shall come for to judge both the 
quycke and the deade. I beleue in the holy Ghoste ; The 
holy churche catholikc ; The communyon of sayntes ; The 
remyssyon of synnes ; Tho resurrcctyon of the llessho ; And 
the lyfe cuerlastyngo. So be it. 



214 



Cticntng Iprapcr. 



U Then shall follow three Collects : The first of The 
Day ; The second for Peace ; The third for Aid 
against all Perils, as hereafter followeth : which 
two last Collects shall be daily said at "Evening 
Prayer without alteration. 

IT The Second Collect at "Evening Prayer. 

OGOD, from Whom all holy desires, all good 
counsels, and all just works do proceed ; 
Give unto Thy servants that peace which the 
world cannot give; that both our hearts may 
be set to obey Thy commandments, and also that 
by Thee we being defended from the fear of our 
enemies may pass our time in rest and quietness; 
through the merits of Jesus Christ our Saviour. 
Amen. 

If The Third Collect, for Aid against all Perils. 

TIGHTEN our darkness, we beseech Thee, O 
-^ Lord ; and by Thy great mercy defend us 
from all perils and dangers of this night ; for the 
love of Thy only Son, our Saviour, Jesus 
Christ. Amen. 



d *H In Quires and places where they sing, here 
followeth the Anthem. 

II A Prayer for the Queen's Majesty. 

OLOED our heavenly Father, high and 
mighty, King of kings, Lord of lords, the 
only Euler of princes, Who dost from Thy throne 
behold all the dwellers upon earth ; Most heartily 
we beseech Thee with Thy favour to behold our 
most gracious Sovereign Lady, Queen VIC- 
TORIA ; and so replenish her with the grace of 
Thy Holy Spirit, that she may alway incline 
to Thy will, and walk in Thy way : Endue her 
plenteously with heavenly gifts ; grant her in 
health and wealth long to live ; strengthen her 
that she may vanquish and overcome all her 
enemies ; and finally, after this life, she may 



a Evensong [1549 
only]. 



* S\ir. Grep;. and 
Gelas. Missa pro 
pace. Mur. i. 727. 



<" Sar. Greg, and 
Gelas. Orat. ad 
Cpinpletorium. 
Mur. i. 745. 



d From this Rubric 
to the end of the 
Service was all in- 
troduced in 1662. 

e Prymer of 1553. 



*T~\EUS, a Quo sancta desideria, recta consilia, 
-L^ et justa sunt opera : da servis Tuis illam 
quam mundus dare non potest pacem : ut et 
corda nostra mandatis Tuis dedita, et, hostium 
sublata formidine, tempora sint Tua protectione 
tranquilla. 



'"FLLUMTNA, quaesumus, Domine Deus, tene- 
-L bras nostras : et totius hujus noctis insidias 
Tu a nobis repel] e propitius. Per Dominum 
nostrum Jestjm Christum Filium Tuum, Qui 
Tecum vivit et regnat in imitate Spiritos Sancti 
Deus, per omnia sascula sseculorum. Amen. 



* IT A Prayer for the Kynge. 

MOST merciful father, al we thy seruauntes 
by dutie, and children by grace, do 
beseche thee mooste humbly, to preserue Edwarde 
the Syxt thy sonne and seruaunte, and oure 
Kynge and gouernour: Sowe in hym good Lorde 
suche seede of vertue now in hys yonge age, that 
many yeares this Realme maye enioye much fruite 
of this thy blessynge in hym, throughe Jesus 
Christe our Lorde. Amen. 



THE SECOND COLLECT. 

[Prymer Version of Fourteenth Century. M. R. iii. 38; 
eomp. 112. 

Preie we. For the pees. Deus a quo. 

God, of whom ben hooli desiris, ri?t councels and iust 
werkis : jyue to thi seruantis pees that the world may not 
jeue, that in our hertis jouun to thi commandementis, and the 
drede of enemyes putt awei, owre tymes be pesible thurj thi 
defendyng. Bi oure lord iesu crist, thi sone, that with thee 
lyueth and regneth in the unitie of the hooli goost god, bi all 
worldis of worldis. So be it.] 

This prayer is the Collect of the same Missa pro pace, of 
which the Morning Collect for Peace is the "Post-Communion. " 
It also was used at Lauds, at Vespers, and in the Litany, in 
the ancient Services : and dates from the Sacramentary of 
Gelasius, a.d. 494. 

Coming as it originally did at the close of Evensong, it 
formed a sweet cadence of prayer, fitly concluding with the 
following short but touching Collect. It follows up very 
exactly the tone of the Nunc Dimittis, and rings with a gentle 
echo of the peace that lies beyond this world, as well as of 
the peace which the world cannot give, nor the soul entirely 
receive while it is in the world. In the Morning Collect the 
tone of the prayer was that of one who asks God of His mercy 
to bless and co-operate with His own in their strife against 
spiritual foes : but in the Evening the words are more those 
of one who is no longer able to strive against his enemies, but 
looks to his Lord God alone to be his defence and his shield. 

[Between the second and third Collect at Evening Prayer 
Bishop Cosin wished to insert the second of the Collects 



appended to the Communion Service, "O Almighty Lord, and 
everlasting God," under the title of "The Collect for grace 
and protection," but the alteration was rejected. The idea 
seems to have been taken from the York Litany.] 

THE THIRD COLLECT. 

This prayer is of equal antiquity with the preceding : and 
is expressly appointed to be used at Evening Prayer in the 
Sacramentary of Gelasius. It was taken into our Evensong 
from the Compline of the Salisbury Use. Here again the 
Nunc Dimittis is followed up in its tone : but the words are 
taken almost literally from the Psalms, which have been the 
great storehouse of Prayer as well as Praise to the Church of 
all ages. "Consider and hear me, Lord my God : lighten 
mine eyes that I sleep not in death. Thou also shalt light my 
candle : the Lord my God shall make my darkness to be 
light. Yea, the darkness is no darkness with Thee, but the 
night is as clear as the day : the darkness and light to Thee 
are both alike. He will not suffer thy foot to be moved : and 
He that keepeth thee will not sleep. Behold, He that keepeth 
Israel : shall neither slumber nor sleep. The Lord Himself 
is thy keeper : the Lord is thy defence iipon thy right hand. 
So that the sun shall not burn thee by day : neither the moon 
by night. He shall deliver thee from the snare of the hunter : 
and from the noisome pestilence. He shall defend thee under 
His wings, and thou shalt be safe under His feathers : His 
faithfulness and truth shall be thy shield and buckler. Thou 
shalt not be afraid for any terror by night : nor for the arrow 
that flieth by day : for the pestilence that walketh in dark- 
ness : nor for the sickness that destroyeth in the noonday. 



OBDening Praper. 



215 



attain everlasting joy 
Jesus Christ our Lord. 



and felicity ; 
Amen. 



through 



IT A Prayer for the Eoyal Family. 

ALMIGHTY God, the Fountain of all goodness, 
~l\- we humbly beseech Thee to bless Albert 
Edward Prince of Wales, the Princess of Wales, 
and all the Royal Family : Endue them with Thy 
Holy Spirit ; enrich them with Thy heavenly 
grace; prosper them with all happiness; and 
bring them to Thine everlasting 
through Jestjs Christ our Lord. Amen. 



kingdom 



IT A Prayer for the Clergy and People. 

ALMIGHTY and everlasting God, Who alone 
, t\ . workest great marvels ; Send down upon 
our Bishops, and Curates, and all Congregations 
committed to their charge, the healthful Spirit of 
Thy grace ; and that they may truly please Thee, 
pour upon them the continual dew of Thy bless- 
ing. Grant this, Lord, for the honour of our 
Advocate and Mediator, Jesus Christ. Amen. 

IT A Prayer of St. Chrysostom. 

ALMIGHTY God, Who hast given us grace at 
IJl this time with one accord to make our 
common supplications unto Thee ; and dost pro- 
mise, that when two or three are gathered 
together in Thy Name Thou wilt grant their 
requests : Fulfil now, O Lord, the desires and 
petitions of Thy servants, as may be most ex- 
pedient for them ; granting us in this world 
knowledge of Thy truth, and in the world to 
come life everlasting. Amen. 

IT 2 Cor. xiii. 

THE grace of our Lord Jesus Christ, and 
the love of God, and the fellowship of the 
Holy Ghost, be with us all evermore. Amen. 



a Prymer Version of 
fourteenth century. 
[M. R. iii. 112.] 



b Matins and Even- 
song [1549 only]. 



ALMYGHTI god, euerlastynge, that aloone 
-£^- dost many wondres, schewe the spirit of 
heelful grace upon bisschopes thi seruauntis, and 
vpon alle the congregacion betake to hem : and 
jeete in the dewe of thi blessynge that thei plese 
euermore to the in trouthe. Bi crist oure 
lord. So be it. 



Here endeth the Order of * Evening Prayer throughout the Year. 



For Thou art my strong rock, and my castle : be Thou also 
my guide, and lead me for Thy Name's sake. Into Thy hands 
I commend my spirit : for Thou hast redeemed me, Lord, 
Thou God of truth. I will lay me down in peace, and take 
my rest : for it is Thou, Lord, only that makest me dwell in 
safety. " 

Such are words from the Psalms of David which may be 
taken as a Scriptural comment upon this short but condensed 
Collect. They shew us how literally the latter must be 
taken if we are to enter into its true spirit : how much solemn 
reference to the present and the future may be drawn into the 
compass of a few words of prayer : and what a fulness of 
devotion is contained in even the shortest of those forms 
which have come down to its as the day-by-day utterances of 
the Church of God for so many ages. 

To meet objections which were made to the words of this 
prayer, Bishop Cosin has altered it in his Durham Book to 



"Lighten the darkness of our hearts, we beseech Thee, O 
Lord, by Thy gracious visitation, and of Thy great mercy 
. . . from all terrors and dangers of the night ..." Bishop 
Wren proposed, " Lighten the darkness, we beseech Thee, O 
Lord, that the night will bring upon us, and by Thy great 
mercy defend us from all dangers of the same, for the love of 
Thy only Son, our Saviour, Jesus Christ." Happily the 
ancient words were retained. 

The peculiar fitness of these words to end a Service which 
is really offered in the Evening is so great, that one cannot 
wonder at the reluctance shewn by the Clergy and People to 
add on the Intercessory Prayers which now follow. And 
although the Eubric directing these prayers to be used after 
the Anthem is not inserted in the Evening Service, its omis- 
sion by no means weakens the force of what has been said in 
the Notes on Morning Prayer as to such a termination of the 
Daily Service. 



AT MORNING PRAYER 



IT " Upon these Feasts ; Christmas Day, the Epiphany, 
Saint Matthias, Easter Day, Ascension Day, IJ7«'<- 
sun Day, Saint /o/w Baptist, Saint James, Saint 
Bartholomew, Saint Matthew, Saint Simon and Saint 
/(trfe, Saint Andrew, and upon Trinity Sunday, 
shall be sung or said *at Morning Prayer, instead 
of the Apostles' Creed, this Confession of our Chris- 
tian Faith, commonly called The Creed of Saint 
Athanasius, by the Minister and people standing. 

TITHOSOEVER will be saved: 

Quicunquevn.lt. \\ befQre ^ ^^ ^ ^ ^^ 

sary that he hold the Catholick Faith. 



a See note below. 



h immediately after 
Benedictus, this 
Confession, etc. 
[1549-1662]. 

c Said at Prime 
daily, g. g. pj. 



^Symbolum Athanasii. 

QUICUNQUE vult salvus esse : ante omnia 
opus est ut teneat catholicam fidem. 



THE ATHANASIAN CREED. 

Upon these Feasts] It was the ancient usage of the Church 
of England to sing the " Symbolum Athanasii," or "Psalm 
Quicanque," every day after the Psalms at Prime. 

It was sung antiphonally, as a dogmatic Christian Psalm 
or Canticle, and not in the manner of a Creed, the Apostles' 
Creed being used at the same service as the actual Confession 
of Faith. In the first English Prayer Book, that of 1549, it 
was directed to be said on six Festivals, those of Christmas, 
Epiphany, Easter, Ascension, Pentecost, and Trinity : and 
seven Saints' days were added in 1552, so as to make thirteen 
days altogether. 

In the Reformed Breviary of Quignonez, and in the 3Iodcm 
Roman Breviary, it is appointed for use on Sundays : the 
recitation of it being thus a weekly instead of a monthly one. 
In the Eastern Church the Athanasian Creed is not recited 
in any of the Services, but is placed at the end of the Office 
Book much in the same manner as the "Thirty-nine Articles 
of Religion " used to be printed at the end of the Book of 
Common Prayer. The Creed does not appear in the earlier 
English Prymers, but vernacular translations of it are extant 
of as ancient a date as the tenth century. [Lambeth Lib. 427 ; 
Bodl. Lib. Douce, 258. ] The English of the version in the 
Prayer Book is substantially the same as that of Bishop Hil- 
sey, which was printed in the Prymer of 1539. 

commonly called The Creed of Saint Athanasius'] This popular 
title is used in the mediaeval Breviaries, but the most ancient 
forms in which the title is found are "Hymnus Athanasii de 
Fide Trinitatis," as in the Utrecht Psalter, or "Fides Catho- 
lica Sancti Athanasii, " as in many ancient Psalters. Although 
the name of St. Athanasius has been associated with it for 
twelve hundred years, it cannot be certainly traced back to 
him as its author : and there is little probability that it was 
originally written in Greek, the language in which all the 
known works of St. Athanasius were written, since no extant 
Greek MS. of it is more than four hundred years old, and 
none is mentioned by any writer before a.d. 1200, while there 
are Latin MSS. of it that date through every age as far back 
as the fifth century, or to within a century of the time of St. 
Athanasius himself. It is probable that it was called "Fides 
Sancti Athanasii Prffisulis," as it was by the Council of Autun 
in a.d. 670, because it expresses the doctrines for which St. 
Athanasius contended so learnedly and energetically against 
Arius and the Arians, for which he suffered so much, and of 
which he was the greatest defender. The real author appears 
to have been some theologian of the Western Church, the 
Ehhop of a diocese in France, in the early part of the fifth 
century. 

This beautiful and exact dogmatic Canticle is found in all 
such early Psalters as contain any Canticles beside the Psalms 
of David. Among these are the Vienna Psalter, which is 
said to have been presented by the Emperor Charlemagne to 
the Church of Bremen, and which is believed to have been 
written in the latter part of the eighth century ; and the 
Utrecht Psalter, once the treasure of an English Church 



Library, which is of an even earlier date, and is assigned by 
some high paleeographical authorities to the sixth century. 1 
There exist also numerous early commentaries upon it, in 
some of which the whole of the Creed is extant in substantially 
the same Latin text as that printed above, various readings 
being few and of little importance. Of such commentaries 
there are known to be forty which were written before a.d. 
1215, and sixteen of these were written before a.d. 800. 
Among them may be mentioned anonymous commentaries 
which are preserved in the Library of Troyes [804 (a), 804 (fi), 
1979], in the British Museum Library [Add. MSS. 24,902], 
in the National Library at Paris [Bibl. Nat. 1012], and 
in the Vatican. [Mai's Script. Vet. Nova. Collect, ix. 396.] 
These MSS. were all written in the ninth or tenth centuries, 
but there is strong reason to believe that they are transcripts 
of still earlier MSS., just as the earliest Bibles, those of the 
fourth and fifth centuries, were also transcribed from older 
MSS. There is, however, a commentary which can be assigned 
to a particular author, and thus to a particular date, the Com- 
mentary of Venantius Fortunatus, which he wrote about a.d. 
570, previously to his consecration as Bishop of Poictiers. 
Of this eight MS. copies are known ; and as the author com- 
ments upon the Creed verse by verse, they offer very valuable 
evidence as to the text of it at that early date. 

The presence of this Canticle among the other Canticles 
and the Psalms in all the ancient Psalters indicates that it 
was used in Divine Service at the time when these Psalters 
were written : and as the Utrecht Psalter which was written 
for vise in the Church of England contains the Quicunque Vult 
and all the Canticles of the Old and New Testament which 
were so used, it may be concluded that this " Confession of 
Faith " was as certainly used as the Te Deum in the English 
Church of those early days. In the first half of the sixth 
century a Canon of the Roman Church (of which two MSS. 
exist at the Vatican) required the Clergy to learn the 
Quicunque by heart; and a Canon of the French Church 
passed at Autun [a.d. 670-673] gave the same injunction : the 
natural inference being that this was for the purpose of its 
recitation in Divine Service. There is also extant at the end of 
the Venerable Bede's abbreviated Psalter a prayer which he 
composed for the monks of Jarrow to use after the recitation of 
the Athanasian Creed in Divine Service ; and as Bede died in 
a.d. 735, this shews that its use had been adopted at least in 
the eighth century in the Church of England. At a rather 
later date the Clergy were directed to explain the Creed to the 
Laity, and interlinear Anglo-Saxon versions and glosses of it 
are found which were obviously intended, like the vernacular 
versions of the Apostles' Creed, for laymen's use. It may 
therefore be concluded that the Athanasian Creed has been 
used in Divine Service by the Church of England for con- 
siderably more than a thousand years, and probably since the 
sixth century. 

1 See the " Report" of Sir Thomas Duffus Hardy, Deputy Keeper of the 
Public Records, on "the Athanasian Creed in connection with the Utrecht 
Psalter," presented to the Master of the Rolls, and published in 1872. 






at scorning; Praper. 



2 17 



" Which Faith except every one do keep * whole 
and undefiled : without doubt he shall perish 
everlastingly. 

'And the Catholick Faith is this : That we 
worship one God in Trinity, and Trinity in 
Unity; 

"^Neither confounding the Persons : nor dividing 
the Substance. 

'For there is one Person of the Father, 
another of the Son : and another of the Holy 
Ghost. 

f But the Godhead of the Father, of the Son, 
and of the Holy Ghost, is all one : the Glory 
equal, the Majesty co-eternal. 

Such as the Father is, such is the Son : and 
such is the Holy Ghost. 

8 The Father uncreate, the Son uncreate : and 
the Holy Ghost uncreate. 

h The Father incomprehensible, the Son incom- 
prehensible : and the Holy Ghost incompre- 
hensible. 

i The Father eternal, the Son eternal : and the 
Holy Ghost eternal. 

And yet they are not three eternals : but one 
eternal. 



a Deut. 4. 2. Rev. 

22. 18, 19. Acts 13. 

46. 2 John 9. 
b holy [1549-1662]. - 



c M.irk 12. 32. Matt. 
28. 19. 



d 1 Pet. 1. 2. 2 Cor. 
13. 14. 1 John 5. 



e Matt. 3. 16, 17. 



yjohn 1. 1, 14. & 10. 
30. & 16. 13-15. 
Comp. Isa. 6. 1-3, 
with John 12. 40, 
41, & Acts 28. 25, 
26. 



£ Acts 17. 24, 28. 
John 1. 1, 3. Job 
33- 4- 

h Job 11. 7-9. 1 
Kinj;s 8. 27. Ps. 
139. 7. Imtneasur- 
able. [HILSEY'S 
Primer, 1539.] 

i Isa. 63. IS. Heb. 
1. 8. & 9. 14. Ps. 



Quam nisi quisque integram, inviolatamque 
servaverit : absque dubio in aeternum peribit. 

Fides autem catholica hsec est, ut unum Deum 
in Trinitate : et Trinitatem in Unitate venere- 
mur. 

Neque confundentes personas : neque substan- 
tias separantes. 

Alia est enim persona Patris, alia Filii : alia 
Spiritus Sancti. 

Sed Patris, et Filii, et Spiritus Sancti, una 
est Divinitas : sequalis gloria, coasterna majestas. 

Qualis Pater, talis Filius : talis Spiritus 
Sanctus. 

Increatus Pater, increatus Filius : increatus 
Spiritus Sanctus. 

Immensus Pater, immensus Filius : immensus 
Spiritus Sanctus. 

iEternus Pater, jeternus Filius : seternus 
Spiritus Sanctus. 

Et tamen non tres seterni : sed unus asternus. 



By 'whom this formulary was actually composed is still, and 
perhaps always will be, a matter of conjecture. In Water- 
land's History of the Athanasian Creed he maintains the 
opinion that its author was St. Hilary of Aries, who died A. d. 
449. Harvey, in his History and Theology of the Three 
Creeds, gives his reasons for supposing that it was written by 
Victricius, Bishop of Rouen, about a.d. 401. Ommaney 
comes to the conclusion that "of all persons to whom the 
Quicunque has been assigned, St. Vincent of Lerins " 
[d. a.d. 450] "is the only one to whom it can be assigned 
with any degree of probability. " 

But at present there is no sufficient evidence to enable any 
writer to deal in a satisfactory manner with the question of 
its authorship, and all that can be said is that it was probably 
composed by some Gallican theologian in the first half of the 
fifth century. 1 

by the Minister and people standing] In his revised Prayer 
Book Bishop Cosin has substituted for these words "one verse 
by the priest, and another by the people ; or in Colleges, and 
where there is a Quire, by sides." This was the ancient mode 
of saying or singing it. 

Whosoever will be saved] St. Augustine, in his Treatise on 
Faith and Works, says, "Not only is a good life inseparable 
from Faith, but Faith itself is a good life." This illustrates 
the assertion of the Creed that "before all things it is 
necessary to hold the Catholic Faith. " For faith necessarily 
precedes practice : "Without faith it is impossible to please 
God : for he that cometh to God must believe that He is, 
and that He is a Rewarder of them that diligently seek 
Him." [Heb. xi. 6.] Now, the belief that "God is" includes 
far more than a mere assent to the fact of His existence. To 
a mind capable of logical reflection, many corollaries must 
necessarily hang on to this fundamental axiom ; the state- 
ment of such corollaries forms a more or less developed 
Creed ; and thus belief in a Creed as the logical extension of 
the most primary truth becomes necessary to salvation, or 
" coming to God," here and hereafter. 

whole and undefiled] The sin of not keeping the Catholic 
Faith whole and undefiled can only be committed by those 
who know what it is in its integrity, and wilfully reject some 
portion of it : "every one" must therefore mean every one 
who has come to such a knowledge of the Faith, without 
asserting anything respecting those who are ignorant of it. 
This is simply, therefore, a declaration that heresy, or a wil- 
ful rejection of any part of the Catholic Faith, comes within 



1 The fullest historical account of this formulary is to be found in 
Ommaney'.s Athanasian Creed, an Examiiuition of Recent Theories respecting 
its Date anal Origin, 1875 : and the same author's Early History of the 
Athanasian Creed, 1880. A large and valuable collection of Scriptural and 
Patristic quotations in illustration of it will be found set out verse by verse 
in Radcukfe's Athaiiasicm Creed Illustrated by Parallel Passages, 1844. 



the condemnation declared by our Lord, "He that believeth 
not shall be damned." [Mark xvi. 16.] Those are in danger 
of this condemnation who have learned that there is a Trinity 
in Unity, Three Persons in One God, and yet wilfully reject 
the doctrine : but many believe this faithfully who have not 
sufficient education to follow out the doctrine into its con- 
sequences and necessary corollaries, as afterwards stated. On 
the other hand, those who understand these corollaries and 
reject them run into practical heresy. 

That we worship] The actual sense of this verse may be 
stated in other words as being, "The Catholic Faith is this, 
that the God Whom we worship is One God in Trinity, and 
Trinity in Unity." Yet it is also true that as the end of all 
right Belief is right Worship, so the worship which alone can 
be right is that which is founded on the Catholic Faith as here 
stated. 

Persons. . , Substance] "Person "is a word which marks the 
individual Unity of the Father, of the Son, and of the Holy 
Ghost; "Substance" a word which marks their collective 
Unity. The latter word, which is synonymous with 
"Essence," or "Nature," comprehends all the essential 
qualities of Deity, or that which God is : Eternity, Un- 
createdness, Omnipotence, Omnipresence, are some of these 
essential qualities belonging to Deity, and not belonging to 
any other kind of being. To "divide the Substance" is to 
assert that these essential qualities, or any of them, belong to 
either Person of the Godhead separately from, or in a different 
degree from, the other Persons. 

Sabellius [a.d. 250] originated, in its most definite form, 
the heresy of "confounding the Persons," by declaring that 
Father, Son, and Holy Ghost were but three names, aspects, 
or manifestations of one God. Arius [a.d. 320] "divided the 
Substance " by alleging that the First Person existed before 
the other two Persons of the Blessed Trinity ; thus attribut- 
ing the essential quality of Eternity to One, and denying that 
it belonged to the others. These two errors lie at the root 
of all others ; and the following twenty verses of the Creed 
are an elaboration of the true doctrine, in a strict form of 
language, as a fence against them. 

incomprehensible] This word is represented in modern 
English by the word Omnipresent. In Bishop Hilsey's 
translation of the Creed he uses the word "immeasurable," 
which better answers to the Latin immensus. The word 
"incomprehensible" has now the disadvantage of a meta- 
physical as well as a physical sense ; but when the Prayer 
Book was translated, it probably had only the latter meaning, 
expressing "that which cannot be grasped by, or contained 
within, any space." It is only a strict form of stating the 
primary notion that " God is everywhere." "If I climb up 
into heaven, Thou art there : if I go down to hell, Thou 
art there also. If I take the wings of tho morning : and 
remain in the uttermost parts of tho sea ; even there also 



218 



at coming draper. 



" As also there are not three incomprehensibles, 
nor three uncreated : but one uncreated, and one 
incomprehensible. 

* So likewise the Father is Almighty, the Son 
Almighty : and the Holy Ghost Almighty. 

And yet they are not three Almighties : but 
one Almighty. 

'So the Father is God, the Son is God : and 
the Holy Ghost is God. 

And yet they are not three Gods : but one 
God. 

rf So likewise the Father is Lord, the Son 
Lord : and the Holy Ghost Lord. 

And yet not three Lords : but one Lord. 

For like as we are compelled by the Christian 
verity : to acknowledge every Person by Himself 
to be God and Lord ; 

' So are we forbidden by the Catholick Religion : 
to say, There be three Gods, or three Lords. 

f The Father is made of none : neither created, 
nor begotten. 

e The Son is of the Father alone : not made, 
nor created, but begotten. 

h The Holy Ghost is of the Father, and of the 
Son : neither made, nor created, nor begotten, 
but proceeding. 

So there is one Father, not three Fathers ; 
one Son, not three Sons : one Holy Ghost, not 
three Holy Ghosts. 

'And in this Trinity none is afore, or after 
other : none is greater, or less than another ; 

* But the whole three Persons are co-eternal 
together : and co-equal. 

' So that in all things, as is aforesaid : the 
Unity in Trinity, and the Trinity in Unity is to 
be worshipped. 

'" He therefore that will be saved : must thus 
think of the Trinity. 



a Jer. 23. 24. Isa, 
6. 3. Exod, 3. 14. 



b Job 33. 4. Rev. i. 
8. & 15. 3. & 19. 6. 
Matt. 12. 31, 32. 
Gen. 17. I. 



: Exod. 20. 2, 3. 
Eph. 1. 3. 1 Tim. 
3. 16. Acts 5. 3, 4. 



rfMatt. 11.25. Acts 
10. 36. 2 Cor. 3. 
17. Zech. 14. 9. 



e Ueut. 6. 4. 
4- 5. 6- 


Eph. 


/John 5. 26. 




g John 5. 26. 
1. 5- 


Heb. 


// John 14. 26 
26. 


&15. 



i 1 Cor. 12. 6, 11. 
Col. 3. 11. 



k John 8. 58. 



/ Matt. 4. 10. 2 
Thess. 3. 5. Rev. 



: Mark 9. 24. 



Sicut non tres increati, nee tres immensi 
unus increatus, et unus immensus. 



sed 



Similiter omnipotens Pater, omnipotens 
Filius : omnipotens Spiritus Sanctus. 

Et tamen non tres omnipotentes : sed unus 
omnipotens. 

Ita Deus Pater, Deus Filius : Deus Spiritus 
Sanctus. 

Et tamen non tres Dii : sed unus est Deus. 

Ita Dominus Pater, Dominus Filius : Domi- 
nus Spiritus Sanctus. 

Et tamen non tres Domini : sed unus est 
Dominus. 

Quia sicut singillatim unamquamque Personam 
Deum et Dominum confiteri Christiana veritate 
compellimur : 

Ita tres Deos aut Dominos dicere, catholica 
religione prohibemur. 

Pater a nullo est factus : nee creatus, nee 
genitus. 

Filius a Patre solo est : non factus, nee 
creatus, sed genitus. 

Spiritus Sanctus a Patre et Filio : non 
factus, nee creatus, nee genitus, sed procedens. 

Unus ergo Pater, non tres Patres ; unus 
Filius, non tres Filii : unus Spiritus Sanctus, 
non tres Spiritus Sancti. 

Et in hac Trinitate nihil prius aut posterius : 
nihil majus aut minus. 

Sed totse tres personee : coseternaa sibi sunt et 
coaequales. 

Ita ut per omnia, sicut jam supra dictum est, 
et Unitas in Trinitate : et Trinitas in Unitate 
veneranda sit. 

Qui vult ergo salvus esse : ita de Trinitate 
sentiat. 



shall Thy hand lead me : and Thy right hand shall hold me." 
[Ps. exxxix. 7-9.] Yet it is true that a meaning not intended 
in the Creed has developed itself through this change of 
language, for the Nature of God is as far beyond the grasp 
of the mind as it is beyond the possibility of being contained 
within local bounds. 

For like as we are compelled] The Creed here declares 
the Divinity of each several Person of the Blessed Trinity to 
be so clearly set forth in "the Christian "Verity," that is, in 
the Canon of Holy Scripture as received by the Church, that 
there is no escape for the reason from such a conclusion ; — 
we are compelled to believe, by the force of the evidence 
which God has vouchsafed us in the Holy Bible. It would 
be easy to shew, at length, how literally true this is ; but the 
marginal references appended to the text are intended to 
direct the reader to such evidence, and to supersede, by his 
private study, the necessity for occupying space here with the 
details of the Scriptural argument. 

So are we forbidden by the Catholick Religion] [1] The 
evidence of doctrine is contained in the Holy Scriptures ; the 
consequences, deductions, and inferences, which may be made 
from the contents of Holy Scripture, must be under the con- 
trol of the Church. The one teaching us clearly that each 
Person of the Blessed Trinity possesses in Himself the in- 
herent essential qualities of the Divine Nature, the other for- 
bids us to draw any false conclusions from the truth thus 
revealed. [2] The final interpretation of Holy Scripture rests 
not with the individual Christian, but with the collective 
Christian body ; and where that collective Christian body has 
set forth an interpretation, the individual Christian will be, 
to say the least, unsafe in adopting, or wishing to adopt, any 
other. [3] The ' ' Catholic Religion " respecting the Unity of 
the Trinity had been clearly decided and set forth at the 
General Councils held before this Creed was written. 



The Holy Ghost is of the Father, and of the Son] The intro- 
duction of the words et Filio into this Creed shews that the 
doctrine of the Double Procession of the Holy Ghost was 
received at a very early date, although ' ' Filioque " was not 
added to the Nicene Creed until the sixth century. The 
statement of it in this place is of a more general character 
than in the Nicene Creed [q. v.], but it is rejected by the 
Eastern Church. 

He therefore that will be saved : must thus think of the Trinity] 
This practical or saving importance of a right Faith in the 
Holy Trinity, may be seen [1] from the manner in which 
the doctrine lies at the foundation of all other doctrine ; 
[2] by the fact that our Lord made it the very fountain of 
spiritual life, when He connected the invocation of the 
Holy Trinity essentially with Holy Baptism ; and [3] by 
the place which it occupies in moulding all the forms of 
Christian worship. 

Nevertheless, this verse of the Creed must not be taken as 
meaning that no person can be saved except he has an 
intellectual apprehension of the doctrines here set forth about 
the Blessed Trinity. Intellectual apprehension of doctrine is 
confined to educated minds, which have the faculty of form- 
ing opinions about truth, as well as of believing it. In what- 
ever degree, then, opinions accompany Faith, they must be 
consistent with the statements here made respecting God, in 
each several Person, and in one Indivisible Trinity. It is one 
of the responsibilities attached to the possession of intellect, 
and its developement by education, that it be not suffered to 
go out of its province, professing to discover where it cannot 
even observe, or to reason where it has no premisses. The 
highest intellect cannot form any opinion about God that can 
possibly be true, if it is not consistent with what He Himself 
has told us ; and the highest operation of intellect is to train 
itself into consistency with the Supreme Mind. 



at Rowing praper. 



219 



" Furthermore, it is necessary to everlasting sal- 
vation : that he also believe rightly the Incarna- 
tion of our Lord Jesus Christ. 

*For the right Faith is, that we believe and 
confess : that our Lord Jesus Christ, the Son 
of God, is God and Man ; 

c God, of the Substance of the Father, begotten 
before the worlds : and Man, of the Substance of 
His Mother, born in the world ; 

d Perfect God, and perfect Man : of a reasonable 
soul and human flesh subsisting ; 

c Equal to the Father, as touching His God- 
head : and inferior to the Father, as touching 
His Manhood. 

^Who although He be God and Man : yet He is 
not two, but one Christ ; 

e One ; not by conversion of the Godhead into 
flesh : but by taking of the Manhood into God ; 

''One altogether; not by confusion of Substance : 
but by unity of Person. 

'For as the reasonable soul and flesh is one 
man : so God and Man is one Christ ; 

■*Who suffered for our salvation : descended into 
hell, rose again the third day from the dead. 

'He ascended into heaven, He sitteth on the 
right hand of the Father, God Almighty : from 
whence He shall come to judge the quick and the 
dead. 

"At Whose coming all men shall rise again with 
their bodies : and shall give account for their own 
works. 

"And they that have done good shall go into 
life everlasting : and they that have done evil 
into everlasting fire. 

'"This is the Catholick Faith : which except a 
man believe faithfully/ he cannot be saved. 



a Heb. 2. 3. Rom. 
I. 2-4. 1 John 4. 



b 1 John 2. 23. & 5. 
20. z Tim. 3. 16. 



c Gal. 4. 
17. & : 
2. 6, 7, 



Col. I. 
Luke 



d John 1. i, .4. 

Heb. 1. 8. & 2. 14, 

16. Luke 2. 52. & 

=4- 39- 
e Zech. 13. 7. John 

10. 30. & 14. 28. 

Phil. 2. 5-7. 



/Matt. 16. 16. 



g Phil. 2. 7. Heb. 
2. 17. 



h 1 Tim. 2. 5. 



:' John 11. 27. Gal. 



k Isa. 53. 4, 8, 10. 
Luke 23. 42, 43. 1 
Cor. 15. 3, 4. 

/ Luke 24. 51. 1 
Pet. 3. 21, 22. 1 
Thess. 4. 16. 2 
Thess. 1. 7-10. 

m Al. addext. Patris, 
inde . . . 



n Job 19. 25-27. 
Isa. 26. 19. 2 Cor. 

5. 10. 



Matt. 16. 27. & 25. 
34-46. Dan. 12. 2. 

p 2 Thess. 2. 15. 

Jude 3. 1 John 5. 

12. & 2. 23. Mark 

16. 16. 
q and steadfastly. 

[Hilsey.] 



Sed necessarium est ad seternam salutem : ut 
incarnationem quoque Domini nostri Jesu 
Christi fldeliter credat. 

Est ergo fides recta, ut credamus et confitea- 
mur : quia Dominus noster Jesus Christus, 
Dei Filius, Deus et Homo est. 

Deus est ex substantia Patris ante ssecula 
genitus : et homo est ex substantia matris in 
sasculo natus. 

Perfectus Deus, perfectus homo : ex anima 
rationali et humana carne subsistens. 

^Equalis Patri secundum Divinitatem : minor 
Patre secundum Humanitatem. 

Qui licet Deus sit et Homo : non duo tamen, 
sed unus est Christus. 

Unus autem, non conversione Divinitatis in 
carnem : sed assumptione humanitatis in Deum. 

Unus omnino, non confusione substantise : sed 
imitate personse. 

Nam sicut anima rationalis et caro unus est 
homo : ita Deus et Homo unus est Christus, 

Qui passus est pro salute nostra, descendit ad 
inferos : tertia die resurrexit a mortuis. 

Ascendit ad coelos, sedet '"ad dexteram Dei 
Patris omnipotentis : inde venturus est judicare 
vivos et mortuos. 

Ad Cujus adventum omnes homines resurgere 
habent cum corporibus suis : et reddituri sunt de 
factis propriis rationem. 

Et qui bona egerunt ibunt in vitam seternam : 
qui vero mala in ignem seternum. 

Ha3c est fides catholica : quam nisi quisque fide- 
liter nrmiterque crediderit, salvus esse non poterit. 



Furthermore, it is necessary to everlasting salvation] The 
latter part of the Athanasian Creed may be said to be a 
logical exposition of the second member of the Apostles' 
Creed, and especially with reference to the two Natures of 
our Blessed Lord, the union of which is called the " Incarna- 
tion." 

God, of the Substance of the Father'] The many heresies 
respecting the Nature of our Blessed Lord entailed on the 
Church a necessity for the greatest strictness of expression ; 
and whether God the Son was of the same Substance with the 
Father, eternally begotten, or whether He was of a similar 
Substance, and a created being, was the great question which 
had to be decided by the Church, time after time, as one form 
and another of the latter opinion arose, throughout the first 
ages. The voice of the Church never faltered, but always 
declared that the belief here expressed was the Faith once for 
all delivered to the Saints, and handed down from the Apostles 
to later times. It was this contest of heresy with the ortho- 
dox Faith that originated the minute definition into which the 
Athanasian Creed runs ; and however unnecessary it may 
seem to those who willingly receive the true doctrine, yet it 
must be remembered that heresy never dies ; and that hence 
this minute accuracy is a necessary bulwark of the truth. 
Also, that we maybe very thankful "the right Faith" has 
not now to be built up, but only to be defended. 

Perfect God, and perfect Man] Our Lord Jesus, in both of His 
two Natures, has all the essential qualities which belong to 
each : Eternity, Uncreatedness, Omnipresence, Almightiness, 
Divine Will, and all other attributes of the Divine Nature ; 
Body, Soul, Human Will, and all other attributes belong- 
ing to the Human Nature. These two Natures are as entirely 
united in the One Being, Christ, as the body and the soul are 
united in the one being, man. This Union was first effected 
when the Son of God began to be the Son of Man in the womb 
of the Blessed Virgin Mary, and it has never been broken 
since. When the Body of the Crucified Saviour was laid in 
the tomb, it was kept from corruption by the continuance 
of its Union with the Divine Nature ; and when His Soul 



descended into hell, the Divine Nature was still united to it 
also, enabling it to triumph over Satan and Death ; when the 
Soul and Body of Christ were united together again, and 
ascended into Heaven, it was in conjunction with the Divine 
Nature that they ascended, to sit as Perfect God and Perfect 
Man at the right hand of the Father. And in the same two, 
but united Natures, Christ our Lord will come to judge the 
quick and the dead. 

life everlasting . . . everlasting fire] These words, awful as the 
latter part of them is, are the words of our Lord, "The King 
shall say unto them on His right hand, Come, ye blessed of 
My Father, inherit the kingdom prepared for you from the 
foundation of the world . . . also unto them on the left 
hand, Depart from Me, ye cursed, into everlasting fire, pre- 
pared for the devil and his angels. . . . And these shall go 
away into everlasting punishment ; but the righteous into life 
eternal." [Matt. xxv. 34, 41, 46.] 

This is the Catholick Faith : which except a man believe 
faithfully, he cannot be saved] This verse also is founded on 
words of our Lord, "He that believeth and is baptized 
shall be saved ; but he that believeth not shall be damned." 
[Mark xvi. 16.] And these severe words of His are the more 
striking from the fact of their utterance immediately before 
His Ascension to Heaven, lifting up His hands and blessing 
His disciples. 

It will be observed that the word frmiter in this clause is 
not represented in our translation. Waterland says [Critic. 
Hist. V. x.] that our translators followed a Greek copy of the 
Creed, printed at Basle by Nicholas Bryling. As this was 
reprinted by Stephens in 1565, it probably had some weight 
at the time. These words of the clause in this Greek copy 
are given as ILcrriDs iricrrtvo-ri. Other Greek copies follow the 
Latin. 

It does not become the writer to say anything that may 
in the least lessen the force of such awful words. In tho 
Creed which has been under notice, they are applied in close 
consistency with our Lord's first use of them, and they must 
be taken for all that they fairly mean. A word of caution 



220 



at doming Ipraper. 



Glory be to the Father, and to the Son : and 
to the Holy Ghost ; 

As it was in the beginning, is now, and ever 
shall be : world without end. Amen. 



Gloria Patei, et Filio : et Spiritui Sancto. 

Sicut erat in principio, et nunc et semper: et 
in saecula saeculorum. 



may, however, be expedient ; reminding the reader of what 
has been before said about opinion and belief. A willing 
assent may be given to the more obvious statements of this 
Creed by many who are quite unable to enter upon the 
collateral and inferential statements deduced from them ; and 
"a man" may thus "believe faithfully" in the substantial 
truths of the Catholic Faith. With an expanded knowledge, 
an expanded faith is necessary : and all the statements of the 
Creed are so bound together, that they whose expanded 



knowledge of it is not thus accompanied, are in fact rejecting 
the fundamental Articles of the Faith, as well as those that 
seem subordinate only. It will be better in the next life for 
the ignorant, if they have believed according to the measure 
of their knowledge, than for those who have known much, 
but have believed little. 

It may be added that the last two verses, popularly called 
the "Damnatory Clauses," are found in every known manu- 
script of the Creed. 



AN INTRODUCTION TO THE LITANY. 



The Greek word Lltaneia, meaning Prayer or Supplication, 
appears to have been used in the fourth century for devotions 
public or private ; but it soon came to have a narrower and 
more technical sense as applied to solemn acts of processional 
prayer. Whether St. Basil uses it in this sense, when in his 
107th epistle he reminds the clergy of Neocsesarea that " the 
Litanies which they now practise " were unknown in the 
time of their great apostle Gregory, and therefore might form 
a precedent for other salutary innovations, is a matter of 
opinion, on which Bingham and Palmer (the latter more 
expressly than the former) take the affirmative side, the 
Benedictine Editor and Keble [note to Hooker's Heel. Pol. v. 
41, 2] taking the negative. But when we are told [Mansi, 
Coneil. iv. 1428] that the aged abbat Dalmatius had for many 
years never left his monastery, though repeatedly requested 
by Theodosius II. when Constantinople was visited by earth- 
quakes " to go forth and perform a Litany, " there can be no 
doubt as to the meaning of the statement. 

The history, however, of Litanies, in the proper sense of 
the term, is rather Western than Eastern. We find, indeed, 
in the Eastern Liturgy and Offices some four or five specimens 
of a kindred form of prayer, called Eetene, Synapte, etc., in 
which the Deacon bids prayer for several objects, sometimes 
beginning with "In peace let us beseech the Lord," and the 
people respond with " Kyrie eleison," or with "Vouchsafe, 
Lord." The reader of Bishop Andrewes' Devotions will 
be familiar with this type of prayers. [See Oxford edition, pp. 
5, 92.] And we have it represented in the Western Church 
by two sets of " Preces " in the Ambrosian Missal, one used 
on the first, third, and fifth Sundays in Lent, the other on the 
second and fourth. One of these begins, "Beseeching the 
gifts of Divine peace and pardon . . . we pray Thee," etc., pro- 
ceeding to specify various topics of intercession with the 
response, "Lord, have mercy." The other is shorter, but in 
its imploring earnestness ("Deliver us, Thou Who deliver- 
edst the children of Israel . . . with a strong arm and a high 
hand. ... Lord, arise, help us, and deliver us for Thy Name's 
sake ") is even more interesting as a link between the Eetene 
and the Litanies of the West, an essential characteristic of 
which is their deprecatory and more or less penitential tone. 
Somewhat similar are the Mozarabic "Preces" for Lenten 
Sundays, with their burdens of "Have mercy," "We have 
sinned," etc. It may also be observed that " Preces," like the 
" Pacificse " of the Ambrosian rite, were anciently sung at 
Mass in Rome (at first only on days when the Gloria in 
Excelsis and Alleluia were omitted) until the ninth century. 
They formed an Eastern feature in the service, and may be 
compared with the Preces of the Abbey of Fulda, which, like 
a Greek Eetene, intercede for various persons and classes, 
supplicate for a Christian and peaceful end, and have for their 
responses, "We pray Thee, Lord, hear and have mercy," 
" Grant it, Lord, grant it :" also with a series of Invocations, 
followed by "Tu ilium adjuva," occurring in an old form for 
an Emperor's coronation in Muratori, Lit. Rom. ii. 463. 

But to confine ourselves to the Western Litany. It became 
common among the Gallic churches in the fifth century, as it 
was in the East, to invoke the Divine mercy in time of exces- 
sive rain or drought by means of Rogations or processional 
supplications. But these, according to the testimony of 
Sidonius Apollinaris [v. 14], were often carelessly performed, 
with lukewarmness, irregularity, and infrequency — devotion, 
as he expresses it, being often dulled by the intervention of 
meals. The shock of a great calamity wrought a change and 
formed an epoch. The illustrious city of Vienne, already 
famous in Christian history for the persecution under M. 
Aurelius [Euseb. Eccl. Hist. v. 1], was troubled for about a 
year— probably the year 467-68 [Fleury, Eccl. Hist. xxix. c. 
38] — with earthquakes. In the touching language of Gregory 
of Tours [Hist. Francor. ii. 34] the people had hoped that 
the Easter festival would bring a cessation of their dis- 
tress. "But during the very vigil of the glorious night, while 



Mass was being celebrated," the palace took fire, the people 
rushed wildly out of the church, and the Bishop Mamertus 
was left alone before the altar, entreating the mercy of God. 
He formed then a resolution, which he carried out in the three 
days before the Ascension festival, of celebrating a Rogation 
with special solemnity and earnestness. A fast was observed, 
and with prayers, psalmody, and Scripture lessons the people 
went forth in procession to the nearest church outside the 
city. Mamertus, says Fleury, had so appointed, "voulant 
eprouver la ferveur du peuple . . . mais le chemin parut trop 
court pour la devotion des fideles." Sidonius imitated this 
"most useful example " in Auvergne at the approach of the 
Goths. He tells Mamertus [vi. ep. i. ] that the Heart-searcher 
caused the entreaties made at Vienne to be a model for 
imitation and a means of deliverance. Gregory of Tours 
writes that these Rogations were "even now celebrated 
throughout all churches with compunction of heart and con- 
trition of spirit ; " and tells how St. Quintianus in Auvergne, 
celebrating one in a drought, caused the words "If the 
heaven be shut up," etc. [2 Chron. vi. 26], to be sung as an 
anthem, whereupon at once rain fell ; how King Guntram 
ordered a Rogation, with fasting on barley-bread and water, 
during a pestilence [Hist. Francor. ix. 21] ; how St. Gall insti- 
tuted Rogations in the middle of Lent [ibid. iv. 5]; how the 
Bishop of Paris performed them before Ascension, "going the 
round of the holy places" [ix. 5]. St. Cagsarius of Aries [a.d. 
501-542] in his Homily " de Letania " (it became usual so to 
spell the word) calls the Rogation days "holy and spiritual, 
full of healing virtue to our souls," and "regularly observed 
by the Church throughout the world ; " and bids his hearers 
come to church and stay through the whole Rogation service, 
so as to gain the full benefit of this "three days' healing 
process." The Second Council of Lyons [a.d. 567] ordered 
also in its sixth Canon that Litanies should be said in every 
church in the week before the first Sunday in November in 
the same manner as before Ascension Day. 

In order to estimate the comfort which these services then 
gave, one must take into account not only such afflictions as 
drought or pestilence, but the painful sense of confusion and 
insecurity which in those days brooded over Western Europe, 
and which still speaks in some of our own Collects, imploring 
the boon of peace and safety. We cannot wonder that, while 
the Rogation Mass in the Old Gallican Missal speaks of 
"sowing in tears, to reap in joys," a Collect in the Gallican 
Sacramentary "in Letanias " dwells on "the crash of a 
falling world." So it was that, as Hooker expresses it, 
"Rogations or Litanies were then the very strength, stay, 
and comfort of God's Church." Council after Council — as of 
Orleans in 511, Tours in 567 — decreed Rogation observances 
in connection with a strict fast. But the Spanish Church, 
not liking to fast in the Paschal time, placed its Litanies 
in Lent, in Whitsun week, and in the autumn, while the 
Milanese Rogations were in the week after Ascension. We 
learn from the Council of Cloveshoo [a.d. 747] that the Eng- 
lish Church had observed the Rogations before Ascension ever 
since the coming of St. Augustine : and the anthem with 
which he and his companions approached Canterbury, "We 
beseech Thee " (deprecarnur te), "0 Lord, in Thy great mercy, 
to remove Thy wrath and anger from this city, and from Thy 
holy house, for we have sinned, Alleluia," was simply part 
of the Rogation Tuesday service in the Church of Lyons. 
[Martene, de Ant. Eccl. Bit. iii. 529.] This urgent depre- 
catory tone, this strong "crying out of the deep," which 
expresses so marked a characteristic of the Litanies, appears 
again in another Lyons anthem for Rogations, "I have seen, 
I have seen the affliction of My people;" in the York 
suffrage, which might seem to be as old as the days of the 
dreaded heathen King Pcnda, " From the persecution by the 
Pagans and all our enemies, deliver us ; " and yot more strik- 
ingly in the Ambrosian, "Deliver us not into the hand of the 
heathen : Thou art kind, O Lord, have pity upon us ; encom- 



222 



an Jntrotmction to the £ttanp. 



pass Thou this city, and let Angels guard its walls ; merci 
fully accept our repentance, and save us, O Saviour of the 
world ; In the midst of life we are in death : " although this 
latter anthem, so familiar to us, was composed on a different 
occasion by Notker of St. Gall. [See Notes to Burial Office.] 
The strict rule which forbade in Rogation time all costly 
garments, and all riding on horseback, may be illustrated by 
the decree of the Council of Mayence in 813, that all should 
"go barefoot and in sackcloth in the procession of the Great 
Litany of three days, as our holy fathers appointed." 

This name, "Litania Major," was thus applied in Gaul to 
the Rogations, but in Roihe it has always been used (as it 
now is throughout the Roman Church) for the Litany of St. 
Mark's Day, which traces itself to St. Gregory the Great, and 
of which the Ordo Romanus says that it is not "in jejunio." 
In order to avert a pestilence, Gregory appointed a "seven- 
fold Litany," using the term for the actual processional com- 
pany, as the Litany of clergy, the Litany of laymen, that of 
monks, of virgins, of married women, of widows, of the poor 
and children ; and, in fact, the Roman Bishops did not adopt 
the Rogation Litany, properly so called, until the pontificate 
of Leo III. , which began in 795. This was some fifty years 
after England, on the other hand, had adopted the Litany 
of St. Mark's Day as that which at Borne was called the 
Greater. 

But although in strictness, as Hugh Menard says, ' ' Litania 
ad luctum, pertinet," the Litany was not always confined to 
occasions of distress or of special humiliation. As early as 
the close of the fifth century the Gelasian Sacramentary, in 
its directions for Holy Saturday, had the following [Muratori, 
i. 546, 568] : "They enter the Sacristy, and vest themselves 
as usual. And the Clergy begin the Litany, and the Priest 
goes in procession, with those in holy orders, out of the 
Sacristy. They come before the altar, and stand with bowed 
heads until they say, 'Lamb of God, Who takest away the 
sins of the world.' " Then comes the blessing of the Paschal 
taper ; and after the series of lessons and prayers which 
follows it, they go in procession with a Litany to the fonts, for 
the baptisms : after which they return to the Sacristy, "and in 
a little while begin the third Litany, and enter the church for 
the Vigil Mass, as soon as a star has appeared in the sky." 

And so it became natural to adopt a form of prayer which 
took so firm a hold of men's affections on various occasions 
when processions were not used. At ordinations, or at con- 
secrations, at the conferring of monastic habits, at coronations 
of Emperors, at dedications of churches, etc. , it became com- 
mon for the "school," or choir, to begin, or as it was techni- 
cally called, to "set on" (imponere) the Litany, — for the 
Subdeacon to "make the Litanies," — for the first of the 
Deacons to "make the Litany," that is, to precent its 
suffrages [Muratori, ii. 423, 426, 439, 450, 452, 458, 467], begin- 
ning with " Kyrie eleison," or with "0 Christ, hear us." 
A Litany never came amiss : it was particularly welcome as 
an element of offices for the sick and dying : its terseness, 
energy, patho3, seemed to gather up all that was meant by 
" being instant in prayer." 

For some time the Litanies were devoid of all Invocations 
of Angels and Saints. The Preces of Fulda simply asked 
God that the Apostles and Martyrs might "pray for us." But 
about the eighth century Invocations came in. A few Saints 
are invoked in an old Litany which Mabillon calls Anglo- 
Saxon [Mabillon's Vet. Anal. p. 168; comp. Haddan and 
Stubbs' Councils, etc. ii. 81], and Lingard Armorican 
[Lingaed's Angl. Sax. Ch. ii. 386]. Names of Angels, with 
St. Peter or any other Saint, occur in another, which Mabil- 
lon ascribes to the reign of Charlemagne. The Litany in the 
Ordo Romanus [Bib. Vet. Patr. viii. 451] has a string of saintly 
names. As the custom grew, more or fewer Saints were some- 
times invoked according to the length of the procession ; "quan- 
tum sufficit iter," says the Sarum Processional ; and the York, 
"secundum exigentiam itineris." The number was often 
very considerable : a Litany said after Prime at the venerable 
Abbey of St. Germain des Pres had, Martene says [iv. 49], 
ninety-four Saints originally : an old Tours form for visitation 
of the sick has a list of Saints occupying more than four 
columns [ibid. i. 859] : and a Litany of the ninth century which 
Muratori prints, as "accommodated to the use of the Church 
of Paris," hasone hundredandtwosuchlnvocations. [Muratori, 
i. 74.] The Invocations generally came between the Kyrie, 
etc. , at the beginning, and the Deprecations which, in someform 
or other, constituted the most essential element of the Litany. 
Palmer thinks that the space thus occupied had originally 
been filled by many repetitions of the Kyrie, such as the 
Eastern Church loved, and the Council of Vaison in 529 had 



recommended ; and in consequence of which St. Benedict had 
applied the name of Litany to the Kyrie, just as, when 
Invocations had become abundant, the same name was 
popularly applied to them, which explains the plural form, 
" Litaniae Sanctorum," in Roman books. Sometimes we find 
frequent Kyries combined with still more frequent Invocations, 
as in a Litania Septena for seven subdeacons on Holy Saturday, 
followed by a Litania Quina and Tenia. [Martene, i. 216.] 
A Lifenia Septena was used on this day at Paris, Lyons, 
and Soissons. 

The general divisions of Mediaeval Litanies were — 1. Kyrie, 
and "Christ, hear us," etc. 2. Entreaties to each of the Divine 
Persons, and to the whole Trinity. 3. Invocations of Saints. 4. 
Deprecations. 5. Obsecrations, "by the mystery," etc. 6. 
Petitions. 7. Agnus Dei, Kyrie, Lord's Prayer. 8. Collects. 

The present Roman Litany should be studied as it occurs 
in the Missal, on Holy Saturday ; in the Breviary, just before 
the Ordo Commendationis Animae ; and in the Ritual, just 
before the Penitential Psalms ; besides the special Litany 
which forms part of the Commendatio. The Litany of Holy 
Saturday is short, having three deprecations and no Lord's 
Prayer. The ordinary Roman Litany, as fixed in the sixteenth 
century, names only fifty-two individual Saints and Angels. 
It is said on St. Mark's Day, and during Lent, in choir, and 
"extra chorum pro opportunitate temporis." 

The Litanies of the Mediaeval English Church are a cruly 
interesting subject. Procter, in his History of the Common 
Prayer, p. 254, has printed an early Litany much akin to 
the Litany of York, and considered by him to be of Anglo- 
Saxon date. The Breviaries and Processionals exhibit their 
respective Litanies : and the ordinary Sarum Litany used on 
Easter Eve, St. Mark's Day, the Rogations, and every week- 
day in Lent (with certain variations as to the Saints invoked), 
occurs in the Sarum Breviary just after the Penitential 
Psalms. It is easy, by help of the Processionals, to picture 
to oneself the grandeur of the Litany as solemnly performed 
in one of the great churches which followed the Sarum or 
York rites. Take, for instance, Holy Saturday. The old 
Gelasian rule of three Litanies on that day was still retained. 
In Sarum a " Septiform Litany" was sung in the midst of 
the choir by seven boys in surplices (compare the present 
Roman Rubric, that the Litany on that day is to be sung by 
two chanters "in medio chori"); the York Rubric says, seven 
boys, or three where more cannot be had, are to sing the 
Litany. It was called septiform, because in each order of 
saints, as apostles, martyrs, etc., seven were invoked by 
name. After "All ye Saints, pray for us," five deacons 
began the "Quinta-partitaLetania" inthesameplace(theYork 
says, "Letaniam puerorum sequatur Letania diaconorum"): 
but after " St. Mary, pray for us, "the rest was said in solemn 
procession to the font, starting, "ex australi parte ecclesiae." 
First came an acolyte as cross-bearer, then two taper-bearers, 
the censer-bearer, two boys in surplices with book and taper, 
two deacons with oil and chrism, two subdeacons, a priest in 
red cope, and the five chanters of the Litany. In these two 
Litanies the four addresses to the Holy Trinity were omitted. 
After the blessing of the font, three clerks of higher degree 
in red copes began a third Litany, the metrical one which, 
Cassander says, was called Litania Norica, " Rex sanctorum 
Angelorum, totum mundum adjuva" (with which may be 
compared, as being also metrical, what Gibbon, vol. vii. p. 
76, calls the "fearful Litany" for deliverance from the arrows 
of Hungarians) : after the first verse was sung, the procession 
set forth on its return. In York the third Litany was sung 
by three priests, and was not metrical. There were proces- 
sions every Wednesday and Friday in Lent (on other Lenten 
week-days the Litany was non-processional), the first words 
of the Litany being sung "before the altar, before the pro- 
cession started " [Process. Sar. ], and the last Invocation being 
sung at the steps of the choir as it returned. In York, on 
Rogation Tuesday, the choir repeated after the chanter, pro- 
cessionally, the Kyrie and Christe eleison with the Latin 
equivalents, "Domine, miserere; Christe, miserere ; " then, 
"Miserere nobis, pie Rex, Domine, Jesu Christe." The 
responses in this Litany were curiously varied. The chanter 
said, for instance, "St. Mary, pray for us;" and the choir 
responded, "Kyrie eleison." Again, "St. Michael, pray for 
us ; " the response was, " Christ, hear us." The York Litany 
of Ascension Eve has, -"Take away from us, Lord, our 
iniquities," etc., the response being a repetition of the first 
words. Then, "Have mercy, have mercy, have mercy, Lord, 
on Thy people," etc., the response being "Have mercy;" 
then " Hear, hear, hear our prayers, O Lord : " response, 
"Hear." The Rubric adds, " Et dicatur Letania per cir- 



an 31ntroDuction to tfje Utanp. 



223 



cuitum ad introitum chori." On the same Eve, in Sarum, a 
metrical invocation to St. Mary was chanted, "Sancta Maria, 
Quaesumus, almum Poscere Regem Jure memento ; Salvet ut 
omnes Nos jubilantes." On St. Mark's Day, in Sarum, as in 
the Rogation Litany of York above quoted, the suffrage in- 
cluded "pray for us," and the response was Kyrie. The 
Sarum rule was, "Whatever part of the Litany is said by the 
priest must be fully and entirely repeated by the choir, as 
far as the utterance of 'We sinners beseech Thee to hear us.' 
For then after 'That Thou give us peace,' the choir is to 
respond, ' We beseech Thee, hear us : ' and after each verse, 
down to ' Son of God.' " So the Processional ; the same rule 
is given, in somewhat different form, by the Breviary. 

The Litany was nearly always sung in procession in the 
Mediaeval Church of England, the singers sometimes singing 
the whole within the church, and at others going into the 
churchyard, or on particular occasions, as on the Rogations, 
into the streets, roads, and fields around. The supplications 
which preceded the Invocations of the Saints were said in 
front of the Altar, before the procession started ; and the rule 
was that the procession should return to the same place to 
sing all that followed the last of these Invocations. All that 
is now said in the church, according to our modern use, was 
therefore said in the church in mediaeval times, and was said 
kneeling as at present. 1 

Besides the Latin Litanies for church use, the Primer con- 
tained one (in English) which may be seen in Mr. Maskell's 
Sarum Primer of about a.d. 1400; with two other English 
Litanies from MSS. in the Bodleian. [Maskell's Monumenta 
Ritualia, iii. 99, 227, 233.] A MS. English Litany of the 
fifteenth century, somewhat different from these, is in the 
Library of University College, Oxford. 

Coming down to the sixteenth century, we find the first form 
of our present Litany in that of 1544, probably composed 
by Cranmer, who would have before him the Litany in the 
Goodly Primer of 1535, and perhaps the Cologne Litany pub- 
lished in German 1543, or Luther's of 1543 : and it was 
imposed on the Church by Henry VIII., to be used "in the 
time of processions." It contains only three Invocations of 
created beings, as follows : — 

"Saint Mary, Mother of God our Lord Jesu Christ, pray 

for us. 
All holy angels and archangels, and all holy orders of 

blessed spirits, pray for us. 
All holy patriarchs and prophets, apostles, martyrs, con- 
fessors and virgins, and all the blessed company of 
Heaven, pray for us." 
These were dropped in 1548. In Henry's reign there was 
also a Litany published in the King's Primer of 1545. It is 
curious that " procession, " in Cranmer's language [see a pas- 
sage in Private Prayers, Parker Soc. pref. p. 25], meant 
the actual supplication. 2 In 1547 the Injunctions of 
Edward VI. forbade processions about the Church or 
Churchyard ; and, borrowing part of the Sarum rule above 
mentioned as to the Easter Eve Litania Septiformis, ordered 
the priests, with other of the choir, to kneel in the midst 
of the church immediately before High Mass, and sing 
or say the Litany, etc., which Injunction was repeated by 
Queen Elizabeth in 1559, with the alteration of "before Com- 
munion," etc. 3 In the Prayer Book of 1549 the Litany was 
ordered to be said or sung on Wednesdays and Fridays, and 
was printed after the Communion ; but in the Book of 1552 
it was printed in its present place, "to be used on Sundays, 
Wednesdays, Fridays, and at other times," etc. About 
Christmas, 1558, Elizabeth sanctioned the English Litany 
nearly as before, for her own Chapel [see Cardwell, Docum. 
Ann. i. 209, and Lit. Services, Parker Soc. p. xii] ; it soon 
came into more general use, and was inserted in the Prayer 
Book of 1559, the Rubric of 1552 being repeated. The 
Injunctions of Elizabeth in 1559 ordered the Curate to "say 

1 "Seynto Marke fallyng in Ester wyke, or up on any Sontlay, lie schal 
neyther haue faste nor procession that yere." [Rule of St. Saviour, ch. xl. ; 
Aunoiee's Hist. Syon, p. 353.] 

2 So also " Processioners " was the name given to copies of the English 
Litany which were sold in Cambridge for twopence each in 1558. [Carter's 
King's Coll. Chap.] 

3 The English Litany was nevertheless used in procession at the Queen's 
court "in copes to the nombur of xxx," on St. George's Day, April 23, 
1500 and 1561. Again at Windsor on May 28, 1501, " After matens done, 
they whent a prosessyon rond about the eherche, so done the mydes and 
so ront a-bowt . . . the clarkes and prestes a xxiiii syngyng the Englys 

Erossessyon in chopes xxxiiii, and sum of them in gray ames and in cala- 
ur." The same is narrated of tho years 1502 and 1503. [Maciiyn's Diary, 
232, 257, 258, 280, 300.1 There is also an engraving by Hollar of a similar 
procession, ten or twelve years later, in Asumole's Order of Ike Garter, p. 
515. 



the Litany and prayers" in church every Wednesday and 
Friday ; but the Litany of the procession, in Rogation week, 
was to be continued also, and the custom of "Beating the 
Bounds " of parishes on Ascension Day still in some sort 
represents it. [See Note on Rogation Days.] 

The fifteenth canon of 1604 provides for the saying of the 
Litany in church after tolling of a bell, on Wednesdays and 
Fridays. In the last review of the Prayer Book the words 
"to be sung or said" were substituted for "used" (both 
phrases having occurred in the Scotch Prayer Book), and are 
very carefully added — an erasure being made to give preced- 
ence to the word "sung" — in Cosin's Durham Book. The 
Litany was sung by two Bishops at the coronation of George I. 

With regard to the place for saying or singing the Litany, 
the present Prayer Book in its rubric before the 51st Psalm 
in the Commination, appears implicitly to recognize a peculiar 
one, distinct from that in which the ordinary offices are per- 
formed. As we have seen, the Injunctions of Edward, 
followed herein by those of Elizabeth, specified the midst of 
the Church : and Bishop Andrewes had in his chapel afaldis- 
tory (folding-stool) for this purpose, between the western 
stalls and the lectern. So Cosin, as archdeacon of the East 
Riding in 1627, inquired whether the church had "a little 
faldstool or desk, with some decent carpet over it, in the 
middle alley of the church, whereat the Litany may be said 
after the manner prescribed by the Injunctions ;" and in his 
first series of Notes on the Common Prayer he says, "The 
priest goeth from out his seat into the body of the church, 
and at a low desk before the chancel door, called the faldstool, 
kneels, and says or sings the Litany. Vide Propli. Joel de 
medio loco inter porticum et altare," etc. 4 Compare also the 
frontispiece to Bishop Sparrow's Rationale, and to the Litany 
in Prayer Books of 1662, etc. Cosin gave such a faldstool to 
Durham Cathedral, which is constantly used by two priests ; 
and the Rubric of the present Coronation office speaks of two 
Bishops kneeling in the same manner at a faldstool to say the 
Litany. The custom doubtless signified the deeply supplica- 
tory character of this service. Finally, in the Durham Book 
the Rubric before the Litany ends with these words : "The 
Priest (or Clerks) kneeling in the midst of the Quire, and all 
the people kneeling, and answering as followeth." 

In the present day there is a disposition to make the 
Litany available as a separate service. Archbishop Grindall's 
order in 1571, forbidding any interval between Morning 
Prayer, Litany, and the Communion Service, was far from 
generally observed. 5 At Winchester and Worcester 
Cathedrals the custom of saying the Litany some hours after 
Mattins has prevailed : and we learn from Peck's Desiderata 
Curiosa [lib. xii. no. 21] that in 1730 the members of Ch. 
Ch. Oxford, on Wednesdays and Fridays, went to Mattins at 
six, and to Litany at nine. The 15th Canon, above referred 
to, recognizes the Litany as a separate office. Freedom of 
arrangement in this matter is highly desirable : and if it be 
said that the Litany ought tojwecede theCommunion, according 
to ancient precedent, instead of being transferred, as it some- 
times now is, to the afternoon, it may be replied that the 
Eucharistic Ectene of the East is not only much shorter than 
our Litany, but far less plaintive, so to speak, in tone, and 
therefore more evidently congruous with Eucharistic joy. 
The like may be said, on the whole, of the " Preces Pacificas " 
once used at Rome (as we have seen) in the early part of the 
Mass, and at Milan on Lenten Sundays : although indeed a 
Lenten Sunday observance could be no real precedent for all 
the Sundays in the year. 6 Of the Puritan cavils at the Litany, 
some will be dealt with in the Notes. One, which accuses it 
of perpetuating prayers which had but a temporary purpose, 
is rebuked by Hooker [Hooker's Eccl. Pol. v. 41, 4], and is 
not likely to be revived. He takes occasion to speak of the 
"absolute " (i.e. finished) "perfection " of our present Litany : 
Bishop Cosin, in his Devotions, uses the same phrase, and 
calls it "this principal, and excellent prayer" (excellent 
being, in the English of his day, equivalent to matchless) ; 
and Dr. Jebb describes it as "a most careful, luminous, and 
comprehensive collection of the scattered treasures of the 
Universal Church." [Jebb's Choral Service, p. 423.] 

It may also be regarded as a comprehensive form of prayer 

* This note is found also in a Prayer Book in (he Bodleian Library, which 
contains many annotations written about 1055 by Bishop Duppa; arid ho 
adds, "So ordered by the composers of this liook in imitation of tho 
Lutheran Churches." 

» In fact, there is a direction exactly opposite In an Occasional Service of 
Queen Elizabeth's reign, exhorting the people to spend a quarter of an hour 
or more in private devotion between Morning Prayer and the Communion. 

c See also a note on the expanded Kyrie eleisou in tho Communion 
Service. 



224 



an 3imroDuction to tbe litanp. 



which especially carries into practice the Apostolic injunction, 
"I exhort therefore that . . . supplications, prayers, inter- 
cessions ... be made for all men." After the Acts of 
Adoration with which it opens, there follow a number of 
" Deprecations," relating to the sins or dangers of national or 
individual life, from which we pray Christ, as our "Good 
Lord," to deliver us. After these the "Obsecrations" plead 
the acts aud sufferings of our Redeemer, as each having an 
efficacious power of its own. Then come the " Petitions " or 
"Supplications," which are full of intercessory prayer, for 
the Sovereign and the Royal Family, for the Clergy, for 
the Sovereign's counsellors and agents in the government of 
the Kingdom and in the administration of justice, for all 



Christians, for all nations, for the increase of ourselves in love 
and obedience, for the advancement of all Christians in grace, 
for the conversion of those who are not yet in the way of 
truth, for persons in various troubles and dangers, for God's 
mercy to all men, and for our enemies ; the whole closing 
with a prayer for the Divine Blessing on all the labours of 
our hands, and for His forgiveness of our sins, negligences, 
and ignorances. Such a fulness of supplications, combined 
with the comparative familiarity and homeliness of its sub- 
jects, makes the Litany welcome to the lips of every age ; and 
it is none the less so in that it speaks a language of prayer 
which has been substantially that of our forefathers for twelve 
centuries. 



THE LITANY. 



IT *Here followeth the LITANY, or General Suppli- 
cation, to be sung or said after Morning Prayer 
upon c Sundays, Wednesdays, and Fridays, and at 
other times when it shall be commanded by the 
Ordinary. 

OGOD the Father, of heaven : have mercy 
upon us miserable sinners. 

God the Father, of heaven : have mercy upon 
us miserable sinners. 

O God the Son, Redeemer of the world : have 
mercy upon us miserable sinners. 

God the Son, Redeemer of the world : have 
mercy upon us miserable sinners. 

O God the Holy Ghost, proceeding from the 
Father and the Son : have mercy upon us miser- 
able sinners. 

God the Holy Ghost, proceeding from the 
Father and the Son : have mercy upon us miser- 
able sinners. 

O holy, blessed, and glorious Trinity, three 
Persons and one God : have mercy upon us 
miserable sinners. 

holy, blessed, and glorious Trinity, three 
Persons and one God : have mercy upon us miser- 
able sinners. 

Remember not, Lord, our offences, nor the 
offences of our forefathers ; neither take Thou 
vengeance of our sins : spare us, good Lord, spare 
Thy people, whom Thou hast redeemed with Thy 
most precious blood, and be not angry with us 
for ever. 

Spare us, good Lord. 

From all evil and mischief ; from sin, from 



a The Litany and 
Suffrages [1549 
only]. It was 

printed, preceded 
by this title only, 
alter the Com- 
munion Service. 

b The first Rubric 
at the end of the 
Communion Ser- 
vice began thus, in 
1549 only : Upon 
Wednesdays and 
Fridays the Bftff. 
lish Litany shall 
be said or sung in 
all places, after 
such form as is 
appointed by the 
Kinzfs Majesty s 
Injunctions : or as 
is or shall be other- 
wise appointed by 
hisHighytess. The 
Communion Ser- 
vice was then to 
be begun on these 
days, after the 
Litany ended. 

c Sundays . . . by 
the Ordinary 

[1552]. 

<* S>ar. 



e Here followed the 
Invocations of 

Saints, which 

sometimes num- 
bered as many as 
two hundred ; each 
Invocation, as 

"Sancte Paule," 
being followed by 
the Response, 

" Ora pro nobis." 



'TDATER 



de ccelis Deus : miserere nobis. 



Fili Redemptor mundi Deus : miserere nobis. 



Spiritus Sancte Deus : miserere nobis. 



Sancta Trinitas, unus Deus : miserere nobis/ 



Ne reminiscaris, Domine, delicta nostra, vel 
parentum nostrorum : neque vindictam sumas de 
peccatis nostris. Parce, Domine, parce populo 
Tuo, quern redemisti pretioso sanguine Tuo : ne 
in aeternum irascaris nobis. 



Ab omni malo : Libera nos, Domine. 



THE INVOCATIONS. 

by the Ordinary] In the MS. of the Prayer Book the final 
words of the Rubric were originally written "by the Ordin- 
arie: the Minister and People all kneeling." The last six words 
are crossed out with a pen, perhaps with the idea that they 
excluded the use of the Litany in procession. 

God the Father] The old Sarum Litany prefixes to this, 
" Kyrie Eleison, Christe Eleison : " then, "Christe, audi nos." 
The Roman has a complete Kyrie, with " Christe, audi nos ; 
Christe, exaudi nos. " The Litany of Ordo Romanus, and the 
Utrecht Litany, have also " Salvator mundi, adjuva nos." 

The sense of the original Latin would be best brought out 
by, e.g. "Son, Redeemer . . . Who art God, " etc. 

The four Invocations offer a very striking application of the 
statement with which the Athanasian Creed opens, "And 
the Catholick Faith is this : That we worship one God in 
Trinity, and Trinity in Unity." Each of them is an act of 
solemn adoration passing into an act of prayer. 

of heaven] i.e. from heaven, " de coelis." The phrase 
comes from S. Luke xi. 13, 6 Uarrjp 6 i£ ovpavov, your Father 
Who heareth from heaven. [Cornp. 2 Chron. vi. 21.] "Ex- 
audi . . . de coelis," Vulg. 

miserable sinners] Added in 1544. 

proceeding from] Addedinl544. The Utrecht has "Spiritus 
Sancte, benigne Deus." 

O holy, Messed] The fourth Invocation was thus ampli- 
fied in 1544, partly from the old Sarum antiphon after the 
Athanasian Creed, for Trinity week : " O beata et benedicta 
et gloriosa Trinitas, Pater et Filius et Spiritus Sanctus." It 
must be borne in mind that the term Person, in regard to the 



Holy Trinity, is not equivalent to "individual," as when it is 
applied to thi-ee men. When we say, "three Persons and 
one God," we mean, as the original Invocation shows, that 
the three are severally distinct, yet are one God. 

Remember not] Before 1544 these words formed part of the 
antiphon which was added to the Penitential Psalms as pre- 
fixed to the Litany. In the original, after "ne in sternum, " 
etc., came, " et ne des haereditatem tuam in perditionem : ne in 
seternum obliviscaris nobis." But there was also, just before 
the special Deprecations, and after the Invocations of Saints, 
"Propitius esto : Parce nobis, Domine." The word "good" 
was inserted in 1544. The sins of fathers may be visited on 
children in temporal judgements. 

good Lord] It is much to be observed that this supplication 
and the whole of what follows down to the Kyrie is one con- 
tinuous act of worship offered to our Blessed Lord ; and it is 
this which gives the Litany such peculiar value in days when 
His Divinity is too often but faintly realized. 

THE DEPRECATIONS. 

From] These Deprecations, which in the old Litanies, as in 
the present Roman, were broken up into separate forms, each 
relating to one topic, were in 1544 combined in groups, as at pre- 
sent ; probably in order to give more intensity and energy to 
the " Deliver us." The like was done with the Obsecrations. 

all evil] Sarum, York, Hereford, Carthusian, Dominican, 
and the old Ordo Romanus ; Litania Latina in Luther's 
Enchiridion, 1543. 

mischief] Added to the old form in 1544. 

sin] Added in 1544 from the Litany in the Primer of 1535. 
The Roman has it, and it is in Hermann of Cologne's Simplex 



226 



€f)e Litanp. 



the crafts and assaults of the devil ; from Thy 




Ab insidiis diaboli : Libera . . . 


wrath, and from everlasting damnation, 




Ab infestationibus dsemonum : Libera . . . 


Good Lord, deliver us. 


«[]§orft.] 


["A ventura ira : Libera . . .] 

A damnatione perpetua : Libera . . . 


From * all blindness of heart ; from pride, 


*fl//[l SS 2j 


C A caecitate cordis : Libera . . . 


vain-glory, and hypocrisy ; from envy, hatred, 


<• Sar. 
rf [gork.] 


[ rf A peste superbiaa : Libera . . . ] 


and malice, and all uncharitableness, 


<• £kr. 


'Ab appetitu inanis glorias : Libera . . . 


Good Lord, deliver us. 




Ab ira, et odio, et omni mala voluntate : 
Libera . . . 


From fornication, and all other deadly sin ; and 




A spiritu fornicationis : Libera . . . 


from all the deceits of the world, the flesh, and 






the devil, 






Good Lord, deliver us. 






From lightning and tempest; from plague, 




A fulgure et tempestate : Libera . . . 


pestilence, and famine ; from battle and murder, 




A subitanea et improvisa morte : Libera . . . 


and from sudden death, 


f [gotis.] 


[ r A subita et seterna morte : Libera . . . ] 


Good Lord, deliver us. 







ac Pia Deliberation translated from German into Latin in 1545 ; 
his Litany is nearly identical with that of Luther named above. 

crafts and assaults] Two distinct modes of diabolic attack, 
secret and open. So a Jewish evening prayer, "Keep Satan 
from before and from behind us. [Bible Educator, iv. 239.] 
Sarum Primer has, ' ' from the awaitings of the fiend. " 
[Comp. 2 Cor. ii. 11.] 

assaults] Not in York nor in Roman, but in Dominican. 
[Brev. Ord. Pradic] 

Thy wrath] Roman has this ; and so the Ordo Romanus. 
York has "from the wrath to come." So it is in the Lyons 
Rogations, and in Carthusian. In Litanies for the Sick it was 
common to deprecate " Thy wrath." [Martene, i. 858, etc.] 
The Narbonne had " from Thy wrath greatly to be feared." 

everlasting damnation] Sarum, Hereford, Utrecht, Cister- 
cian, Dominican, have "perpetual." [Comp. Roman, "a 
morte perpetua. "] If the force of this Deprecation can be 
evaded in the interests of Universalism, no words can retain 
any meaning. York combines "sudden and eternal death." 

blindness of heart] This, which is in Sarum and Utrecht, 
not in York nor Roman, was derived from the Vulgate of 
Eph. iv. 18, " propter caecitatem cordis sui : " but the word 
Tnopwcnv should rather be rendered ' 'hardness " or " callousness." 

pride] York and Utrecht more emphatically, "the plague 
of pride." Not in Roman. The Carthusian has " the spirit 
of pride." 

vain-glory] Compare Sarum, "the desire of vain-glory." 
Not in Roman. 

hypocrisy] Added in 1544. 

envy] Added in 1544. We do not specify anger, as Sarum 
and York do. 

hatred] Here Sarum, York, Roman agree, 

malice] Sarum, York, Roman, Utrecht, Dominican, "all 
ill-will." 

fornication] Sarum, Roman, Carthusian have " the spirit 
of fornication. " The Sarum addition, "from all uncleanness 
of mind and body," is in Hereford, Utrecht, Carthusian, 
Dominican; so York, " from all uncleannesses . . ." Sarum 
further adds " from unclean thoughts ; " so Dominican. 

deadly sin] In 1544 "all deadly sin." " Other " added in 
1549. This phrase has been more than once objected to. 
The Committee of the House of Lords in 1641 suggested 
"grievous sin," doubtless from dislike of the Roman distinc- 
tion of mortal and venial sins. The Puritan divines, at the 
Savoy Conference, made a similar suggestion, observing that 
the wages of sin, as such, were death. The Bishops answered, 
" For that very reason, 'deadly' is the better word." They 
therefore must have understood the phrase to refer to all 
wilful and deliberate sin. At the same time it must be 
remembered that among wilful sins there are degrees of 
heinousness. "It would be introducing Stoicism into the 
Gospel to contend that all sins were equal." [Dr. Ptjsey's 
Letter to Bishop of Oxford, p. liii.] 

deceits of the world, the flesh] Added in 1544 ; but York 
has " from fleshly desires." So Utrecht, Carthusian, "from 
wicked concupiscence." " Deceits of the devil," in fact, is a 
repetition of " crafts of the devil " above. The deceits of the 



world, of course, mean "the vain pomp and glory " of it, the 
hollow splendour, the false attractiveness, the promises of 
satisfaction and of permanence, etc., which as the Apostle 
reminds us, have no reality. [1 S. John ii. 17 ; comp. 1 Cor. 
vii. 31.] 

lightning and tcmj)est] Not in York nor Hereford. Roman has 
it ; and a Poictiers Litany [Martene, iii. 438] has, " That it may 
please Thee to turn away malignitatem tempestatum." Thunder- 
storms impelled St. Chad to repair to church, and employ him- 
self in prayer and psalmody ; being asked why he did so, he 
cited Psalm xviii. 13. [Bede's Eccl. Hist. iv. 3.] There are two 
Orationes "contra fulgura," and one ' ' ad repellendam tempes- 
tatem, " in Menard's edition of the Gregorian Sacramentary. 

plague, pestilence] Sarum, York, Hereford, have not this 
Deprecation, which is in Roman. The Litany of 1535 had 
" from all pestilence. " So also a Tours Litany, "to remove 
pestilence or mortality from us ; " and St. Dunstan's Litany for 
Dedication of a Church has " from pestilence." 

famine] Not in Sarum, York, Hereford, but in Roman. In 
1535 "from pestilence and famine." Dunstan's also "et 
fame. " The Fleury Litany in Martene has " from all want 
and famine. " 

battle] York has " from persecution by Pagans, and all 
our enemies," like the Anglo-Saxon Litany. The Roman and 
Dominican deprecate "war." So Primer of 1535, and Her- 
mann. Dunstan's and Fleury mention slaughter. Laud says 
that the Puritans' objection to the deprecation of famine and 
battle "is as ignorant as themselves." [Works, i. 12.] 

murder] Added 1544. Hermann has it. The Latin Book 
of 1560 has " latrocinio. " 

sudden death] So Sarum Primer has "sudden death and 
unadvised." The Roman agrees with the Sarum. So Her- 
mann, adding " evil." The same Deprecation is in the Roga- 
tions of Lyons. The Puritans objected that "the godly should 
always be prepared to die. " Hooker replies, in one of his most 
beautiful and thoughtful chapters [Eccl. Pol. v. 46], that it is 
lawful to "prefer one way of death before another ;" that it 
is religion which makes men wish for a "leisurable" departure ; 
that our prayer "importeth a twofold desire" — [1] For some 
"convenient respite ;" [2] If that be denied, then, at least, 
"that although death unexpected be sudden in itself, never- 
theless, in regard of our prepared minds, it may not be sudden. " 
Archbishop Hutton, of York, before the Hampton Court 
Conference was held, explained this as implying a condition, 
" if it be Thy will," supposing "sudden " were taken simply ; 
but "sudden" might be taken as equivalent to "giving no 
time for repentance." The aversion of Lord Brook to this 
Deprecation, and his own terrific instantaneous death by a shot 
from the great spire of Lichfield Cathedral, are well known. 
In a Prayer Book in the Bodleian, " worn by the daily use " 
of Bishop Duppa, of Salisbury (while residing at Richmond, 
between the overthrow of Episcopacy and the Restoration), 
and containing marginal notes in his own hand, this comment 
occurs, "Vainly excepted against, because we should always 
be prepared for it : for by the same reason, we should not 
pray against any temptations." At the Savoy Conference 
the Puritans again raised the old objection, and proposed to 



Cfje litanp. 



227 



From all sedition, privy conspiracy and 
rebellion; from all false doctrine, heresy, and 
schism ; from hardness of heart, and contempt of 
Thy Word and Commandment, 

Good Lord, deliver us. 
By the mystery of Thy holy Incarnation ; by 
Thy holy Nativity and Circumcision; by Thy 
Baptism, Fasting, and Temptation, 
Good Lord, deliver us. 



By Thine Agony and Bloody Sweat ; by Thy 
Cross and Passion ; by Thy precious Death and 




Per mysterium sanctae Incarnationis Tuae : 

Libera . . . 
["Per sanctam Nativitatem Tuam : Libera . . .] 
*Per sanctam Circumcisionem Tuam: Libera 

Per Baptismum Tuum : Libera . . . 
Per Jejunium Tuum : Libera . . . 

Per Crucem et Passionem Tuam : Libera . . . 
Per pretiosam Mortem Tuam : Libera . . . 



read, "from dying suddenly and unprepared." The Bishops 
replied, " From sudden death, is as good as from dying 
suddenly ; which we therefore pray against, that we may not 
be unprepared." [Cardwell, Conferences, pp. 316, 352.] 
"A person," says Bishop Wilson, Sacra Privata, p. 358, 
"whose heart is devoted to God, will never be surprised by 
death." 

sedition} In 1544, from Primer of 1535. Hermann, "a 
seditione et simultate. " 

privy conspiracy] In 1544. After this, in 1549 and 1552, 
came, "from the tyranny of the Bishop of Rome, and all his 
detestable enormities," which was omitted under Elizabeth ; 
and Cosin, in his First Series of Notes, says that the Puritans 
(of James I.'s time) wished to have it restored. It had been 
in the Primer of 1545, with "abominable" for "detestable." 

rebellion] Added, for obvious reasons, in 1661, by Cosin. 
His proposed version of the whole clause was, " From all open 
rebellion and sedition ; from all conspiracy and treason ; from 
all false doctrine, heresy, and schism ; from ..." 

false doctrine, heresy] In 1544. Hermann, "ab omni 
errore." 

schism] In 1661. The Primer of 1535 had had " schismies." 

hardness of heart, and contempt] In 1544. [Comp. the 
Third Collect for Good Friday. See Prov. i. 25.] The force 
of this Deprecation is best seen by remembering that a final 
hardening of the heart is a penal infliction, provoked by 
habitual indifference to Divine love. We may well entreat our 
Lord to save us from repaying His love by coldness, lest the 
capacity of loving Him be justly taken away. We may well 
implore Him, also, to keep us from the terrible possibility of 
ignoring, and practically despising, His revelation and His 
commands. Compare the beautiful Parisian Litany of the 
Holy Name of Jesus, ' ' from neglect of Thy inspirations, 
Jesus, deliver us." 

THE OBSECRATIONS. 

By the mystery] Here begin the Obsecrations, as they are 
called. They go on the principle that every several act of 
our Lord's Mediatorial life has its appropriate saving energy ; 
that virtue goes out of each, because each is the act of a 
Divine Person, and has a Divine preciousness. When, there- 
fore, we say, "Deliver us by Thy Nativity, by Thy Tempta- 
tion," etc., we do not merely ask Him to remember those 
events of His human life, but we plead them before Him as 
mystically effective, as instinct with life-giving grace, as parts 
of a Mediatorial whole. Doubtless, the Death of our Lord is 
the meritorious cause of our salvation ; we are redeemed by it, 
not by His Circumcision, or His Fasting ; and to efface the 
distinction between it and all other parts of the "(Economy," 
in regard to His office as the Lamb of God, would be an 
indication of theological unsoundness. At the same time it is 
also true that, in St. Leo's language, all our Lord's acts, as 
being related to His atoning Passion, are " sacramental " as 
well as "exemplary;" His Nativity is our spiritual birth, 
His Resurrection our revival, His Ascension our advancement. 
They are not only incentives and patterns, but efficient causes 
in the order of grace. So St. Bernard, in his second Pente- 
cost Sermon, says that His Conception is to cleanse ours, His 
Resurrection to prepare ours, etc. More vividly, St. Anselm, 
in his fifteenth Prayer, " most sweet Lord Jesus, by Thy 
holy Annunciation, Incarnation . . . Infancy, Youth, Baptism, 
Fasting . . . scourges, buffets, thorny crown," etc. But the 
deepest and tenderest expression of this principle (surpassing 



even Bishop Andrewes' Obsecrations, "by Gethsemane, Gabba- 
tha, Golgotha," etc. ) is in the mediaaval Golden Litany, printed 
by Maskell, Monumenta Ritualia, iii. 267, 272, "By Thy 
great meekness, that Thou wouldst be comforted by an angel, 
so comfort me in every time. . . . For that piteous cry, in the 
which Thou commendedst Thy soul to Thy Father, our souls 
be commended to Thee," etc. The coarse and heartless 
fanaticism which could cavil at these Obsecrations as "a 
certain conjuring of God," was characteristic of John Knox 
and his friends. They so expressed themselves when criticiz- 
ing the Litany ("certain suffrages devised of Pope Gregory ") 
in a letter to Calvin against the Prayer Book of 1552. This 
cavil is alluded to by Bishop Pearson. [Minor Works, ii. 99.] 
Bishop Duppa writes, "No oath, nor no exorcism." 

of Thy holy Incarnation] So Sarum, York, Hereford, 
Roman, Cistercian, Dominican. "The mystery " is doubtless 
an allusion to 1 Tim. iii. 16. The thought which it suggests 
is that which of old made men bow down in adoration at the 
words in the Creed, "et Homo f actus est." "By all the 
stupendous truths involved in Thine assumption of our 
humanity, wherein Thou, being true God, becamest true Man, 
combining two Natures in Thy single Divine Person, without 
confusion, and without severance ; so that, in the Virgin's 
womb, Thou didst bring God and man together, undergoing 
all the conditions of infant life, Thyself unchangeably the 
Creator and Life-giver." The Roman adds, "By Thine 
Advent." Utrecht has " By Thine Annunciation, by Thine 
Advent and Nativity." 

Thy holy Nativity] After Hereford. So the Sarum Primer. 
[Maskell, iii. 106.] The Latin Book of 1560 made "Nativity, 
Circumcision," etc., dependent on "mysterium." York has 
no mention of the Nativity. 

Circumcision] This is not in the present Roman, but in two 
old Roman forms in Menard's notes to the Gregorian Sacramen- 
tary [741 and 923]. The Parisian of the Holy Name places 
after "Nativity," "Thine infancy, Thy most Divine life, Thy 
labours." Sarum Litany for the Dying adds " apparitionem 
tuam ; " and Utrecht has "circumcisionem et oblationem tuam. " 

Baptism, Fasting] Roman combines "Baptism and holy 
Fasting." Utrecht, "Baptism and Fasting." Maskell's Sarum 
Primer, "Thy Fasting and much other penance doing." 

Temptation] 1544. Primer of 1535, and Hermann, " tempta- 
tions." Golden Litany, in Maskell, "The tempting of the 
fiend in the desert." 

Agony and Bloody Siveat] 1544. So Hermann. Golden 
Litany, "For that agony in which Thou offeredst Thee wil- 
fully to death, obeying Thy Almighty Father ; and Thy 
bloody sweat." Primer of 1535, "Thy painful agony, in 
sweating blood and water. " 

Cross and Passion] So Roman, York for Easter Eve, and 
Anglo-Saxon (probably an old York form), in Procter, p. 
255, and Hermann. Mabillon's Anglican, or Armorican, 
Hereford, Utrecht, Carthusian, Cistercian, Dominican, have 
" Passion and Cross ;" so Sarum for the Dying. This is the 
more natural order. Sarum Primer, "Thy holy Passion." 
The Tours omits " Thy Cross," which forms the only Obsecra- 
tion in the Corbey MS. Litany [Menard, note 380], and in 
the Litany of the ninth century, in Muratori, i. 76. Tho 
Golden Litany dwells with intense tenderness on all tho 
details of the Crucifixion, and on some points which are 
traditional or legendary. Parisian of the Holy Name, 
"Thine Agony and Passion, Thy Cross and forsaking, — 
languorcs tuos." 

precious Death] Sarum. So in Sarum Litany for the Dying, 



228 



Cbe JLitanp. 



Burial ; by Thy glorious Resurrection and Ascen- 
sion ; and by the coming of the Holy Ghost, 
Good Lord, deliver us. 



In all time of our tribulation ; in all time of 
our wealth ; in the hour of death, and in the day 
of judgement, 

Good Lord, deliver us. 
We sinners do beseech Thee to hear us, O 
Lord God ; and that it may please Thee to rule 
and govern Thy holy Church universal in the 
right way ; 

We beseech Thee to hear us, good Lord. 



c [*ar. 

Ord.] 



Per gloriosam Eesurrectionem Tuam : Libera 

Per (admirabilem) Ascensionem Tuam : Libera 

Per adventum Sancti Spiritus (Paracliti) : 

Libera . . . 
In hora mortis : (Succurre nobis), Domine. 
In die judicii : Libera nos, Domine. 



"Peccatores : Te rogamus, audi nos. 

Ut [*sanctam] Ecclesiam Tuam [ r Catholicam] 
regere (et defensare) digneris : Te rogamus, audi 
nos. 



" piissimam mortem tuam." Sarum Primer, "most piteous 
death." Ordo Romanus mentions the Cross, Passion, Death. 

Burial] Not in Sarum ; but in Sarum Primer, " Thy blessed 
burying." "Thy Death and Burial" in Roman, Utrecht, 
Strasburg, for Easter Eve, Primer of 1535, Hermann, Parisian. 

Thy glorious Resurrection] So Sarum, Hereford, Narbonne, 
Moisac, Cistercian, Carthusian, Dominican, Sarum and 
Parisian Litanies for the Dying. Anglo-Saxon, York, Stras- 
burg, Utrecht, Roman, and ordinary Parisian, "holy 
Resurrection." 

Ascension] Anglo-Saxon, Sarum, York, Hereford, Roman, 
Moisac, Narbonne, Cistercian, Carthusian, Dominican, 
Parisian, prefix "admirabilem" to "Ascensionem;" Stras- 
burg and Utrecht have " glorious." Remiremont, " radiant." 
Golden Litany, "wonderful and glorious." Parisian of the 
Holy Name has after "Ascension," "by Thy joys, by Thy 
glory. " 

the coming of the Holy Ghost] Sarum, for the Dying, "The 
coming of the Holy Ghost, the Paraclete ; " so Ordo Romanus, 
present Roman, and Hermann. "The Paraclete " was omitted 
in 1544, as in Primer of 1535. Sarum, York, Hereford, 
Anglo-Saxon, Sarum Primer, Cistercian, Dominican, and 
Benedictine of M. Cassino, have " grace " instead of "coming." 
Armorican, "by the descent of the Holy Ghost." Tours and 
Utrecht simply, "by the Spirit, the Paraclete." Utrecht and 
others add an Obsecration by the Second Advent, e.g. "by 
Thy future Advent," " by the majesty of Thine Advent." 

In all time of our tribulation . . . wealth] 1544. After 
Primer of 1535, "in time of our tribulations, in the time of 
our felicity ; " Hermann, "in all time," etc. The Scottish and 
American Books have "prosperity" for "wealth." The 
suffrage seems to refer not only to deliverance out of afflictions, 
but to deliverance from the special moral dangers which 
attend them. [Exod. vi. 9 ; Jer. v. 3 ; Hos. vii. 14 ; Amos 
iv. 6. See too the remarkable case of Ahaz, 2 Chron. xxviii. 
22, and the awful picture in Rev. xvi. 11.] Suffering often 
hardens instead of softening the heart; and therefore "not 
without reason has the Church taught all her faithful children 
to say, ' Suffer us not . . . for any pains of death to fall from 
Thee ! ' " [Mill, Univ. Sermons, p. 332. ] The trials of pro- 
sperity [Deut. viii. 14 ; Jer. v. 24 ; and Uzziah's case, 2 Chron. 
xxvi. 16, etc.] are more commonly recognized. Even the 
Greeks knew, as an ethical commonplace, that it was hard to 
bear success without insolence and moral depravation. [Akist. 
Eth. iv. 8.] It is the Christian's wisdom and happiness to 
learn the secret of strength against both these forms of trial, 
as St. Paul learned it. [Phil. iv. 12] 

in the hour of death] So Sarum and Hereford, adding, as 
the response, "Succour us, Lord." This suffrage, for which 
York substitutes " from the pains of hell," comes before the 
Obsecrations in Benedictine of M. Cassino. 

in the day of judgement] Sarum, York, Hereford, Roman, 
Ordo Romanus, Utrecht, Dominican, etc. The vernacular 
Litanies in Maskell have "in the day of doom." Golden 
Litany, " Succour us, most sweet Jesu, in that fearful day of 
the strict judgement." [Comp. the Dies Ira.] 

The following is a tabular view of the Deprecations and 
Obsecrations of the Sarum and Roman Litanies : — 

Sarum. Roman. 

From all evil (also in York From all evil. 

and Hereford). 
From the snares of the devil From all sin. 

(Y. H). 



Sarum. 



Roman. 



From perpetual damnation From Thy wrath 

From perils imminent for our 

sins. 
From assaults of demons. 
From the spirit of fornication. 



From the desire of vain-glory. 

From all uncleanness of mind 

and body (Y. H. ). 
From anger and hatred, and 

all ill-will (Y.). 
From unclean thoughts. 
From blindness of heart. 
From lightning and tempest. 
From sudden and unforeseen 

death (Y. sudden). 
By the mystery of Thy holy 

Incarnation (Y. H.). 
By Thy Nativity (H. holy). 
By Thy holy Circumcision. 
By Thy Baptism. 

By Thy Fasting. 

By Thy Cross and Passion (H. 
Passion and Cross). 

By Thy precious Death. 

By Thy glorious Resurrection 
(H. Y. holy). 

By Thy wonderful Ascension 
(Y. H.). 

By the grace of the Holy Ghost 
the Paraclete (Y. H. ). 

In the hour of death, succour 
us, OLord (H.). 

In the day of judgement, de- 
liver us, Lord (Y. H.). 



From sudden and unforeseen 
death. 

From the snares of the devil. 

From the scourge of earth- 
quake. 

From anger and hatred, and 
all ill-will. 

From the spirit of fornication. 

From lightning and tempest. 
From everlasting death. 

From pestilence, famine, and 

war. 
By the mystery of Thy holy 

Incarnation. 
By Thine Advent. 
By Thy Nativity. 
By Thy Baptism and holy 

Fasting. 

By Thy Cross and Passion. 

By Thy Death and Burial. 
By Thy holy Resurrection. 

By Thy wonderful Ascension. 

By the coming of the Holy 
Ghost the Paraclete. 



In the day of judgement. 



THE SUPPLICATIONS. 

We sinners] Here begin the Petitions, or Supplications ; 
introduced by a confession of our sinfulness. So in Sarum, 
York, Hereford, Roman, Cistercian, Carthusian, Dominican, 
etc., "We sinners beseech Thee to hear us." In some the 
suffrage is, "We sinners," and the response, "Beseech Thee, 
hear us." But the Dominican makes the reader say the 
whole, and the choir repeat the whole. As we have seen, the 
Sarum use was for the choir to repeat all after the reader, 
until after this petition. The Litany of 1544, which joined 
this with the suffrage for the Church, added the word " God." 
And this may be set against the substitution of "Lord," for 
the original "our God," in " O Saviour of the world. " After- 
wards, in Sarum, Hereford, Dominican, come two suffrages, 
which remind us of the older "Pacificae," "That Thou 
wouldst give us peace . . . That Thy mercy and pity may 
preserve us." York places the first of these here, the 
second further on. The Roman has three suffrages, "That 
Thou spare us . . . That Thou forgive us . . . That it may 
please Thee to bring us to true repentance." Utrecht has 
two, for peace and pardon : Cistercian, for peace, only. 

Thy holy Church universal] The Preces of Fulda pray for 
"deepest peace and tranquillity," and then for "the Holy 



€[)c litanp. 



229 



That it may please Thee to keep " and strengthen 
in the true worshipping of Thee, in righteous- 
ness and holiness of life, Thy Servant VIC- 
TORIA, our most gracious Queen and Governor ; 
We beseech Thee to hear us, good Lord. 
That it may please Thee to rule her heart in 
Thy faith, fear, and love, and that she may ever- 
more have affiance in Thee, and ever seek Thy 
honour and glory ; 

We beseech Thee to hem' us, good Lord. 
That it may please Thee to be her defender and 
keeper, giving her the victory over all her enemies ; 
We beseech Thee to hear us, good Lord. 
That it may please Thee to bless and pre- 
serve Albert Edward Prince of Wales, the Prin- 
cess of Wales, and all the c Royal Family ; 
We beseech Thee to hear us, good Lord. 
That it may please Thee to illuminate all 
Bishops, Priests, and Deacons, with true know- 
ledge and understanding of Thy Word ; and that 
both by their preaching and living they may set 
it forth, and shew it accordingly ; 

We beseech Thee to hear us, good Lord. 
That it may please Thee to endue the Lords of 
the Council, and all the Nobility, with grace, 
wisdom, and understanding ; 

We beseech Thee to hear us, good Lord. 



* Sar.' 



id strenrtlitn 



: See note below 



?ct.] 



e [Liber Festivalis. 
Bidding of Bedes.J 



*Ut Regi nostro et principibus nostris pacem 
et veram concordiam atque victoriam donare 
digneris : Te rogamus, audi nos. 



Ut Episcopos — nostras [ d et Praslatos nostras], 
in sancta religione [ rf in Tuo sancto servitio], con- 
servare digneris : Te rogamus, audi nos. 



[ '. . . and for all the Lords of the Councel, 
and all other of the Nobilitie which dwell in the 
countrayes having protection and government of 
the same, that Almightie God may send grace so 
to governe and ride the land . . .] 



Catholic Church, which is from one end of the earth to the 
other." Sarum simply, "Thy Church." So Hereford, Cis- 
tercian, Dominican. Procter's, York, and Roman, "Thy holy 
Church." Sarum at Ordination, "Thy Catholic Church." 
Sarum reads, ' ' to govern and defend ; " so Cistercian. 
Roman, "to govern and preserve." The Ordo Romanus, 
"to exalt Thy Church." The Primer of 1535, "to govern 
and lead Thy holy Catholic Church." The Book of 1559 has 
"universally." The Latin Book of 1560, "Catholicam." The 
Scottish Book, "Thy holy Catholic Church universally." 

in the right way] This expresses generally what in the 
Sarum had a special reference to the ecclesiastical state and 
religious orders, — " in holy religion . . . That it may please 
Thee to preserve the congregations of all holy persons in Thy 
service," or, as Hereford, in "Thy holy service." 

That it may please Thee to keep] To pray for the 
Sovereign before the Bishops was not absolutely a novelty 
at the time when our Litany was drawn up. The Sarum, 
indeed, before the separation from Rome, had prayed first 
for " Domnum Apostolicum " (the Pope), "and all degrees of 
the Church," then for "our Bishops and Abbats," then for 
' ' our King and Princes. " York and Hereford had a like 
order (Hermann's Litany places " Sovereign " after "Clergy," 
and indeed after other classes). But the three vernacular 
Litanies printed by Maskell all place "our Kings . . . 
and Princes" before "Prelates" or "Bishops," although one 
of them prays first for the Pope and for ' ' each degree of 
holy Church." [Maskell, iii. 107.] The words "and 
strengthen ... of life " were first added in the Litany of 
1558. Prayers for the spiritual good of the Sovereign had 
not been usual in old Litanies ; that of 1544 prayed that 
Queen Catherine might be kept in the Lord's fear and 
love, with increase of godliness, etc. The present Roman 
prays generally that Christian kings and princes may 
have peace and true concord. The Ambrosian Preces for 
First Sunday in Lent have, "for Thy servants, the Emperor 
~N., and the King N., our Duke, and all their army." 
Fulda, "for the most pious Emperor, and the whole Roman 
army." 

may evermore have affiance] In 1549 and 1552 the reading 
was "always." Affiance, in the sense of trust, is found in 
Shakespeare. [Henry V. ii. 2 ; 2nd Part of Henry VI. iii. 1.] 
It is also used in a letter addressed to Suffolk by Wolsey, who 
writes, "Having also such an assured affiance in your truth 
that . . . yo would not have broken your promise." [Henry 
VIII. Stale Papers, Dom. and For. 224.] 
, giving her the victory] So Sarum, York, Hereford. [See 



above.] The thought probably came from Ps. cxliv. 10. The 
Lyons has "to preserve our King . . . That Thou grant him 
life and victory." Hermann has a suffrage, "to give to our 
Emperor perpetual victory against the enemies of God " (i. e. 
the Turks) : Luther's, "his enemies." 

Royal Family] In our Mediaeval Litanies "our Princes " are 
mentioned. In 1544, beside the suffrage for Queen Catherine, 
there is one for " our noble Prince Edward, and all the King's 
Majesty's children." The Primer of 1535 prayed for Queen 
Anne and the King's posterity. Under Edward and Eliza- 
beth there was no suffrage of this kind. James I. inserted 
the present suffrage in this form, "... and preserve our 
gracious Queen Anne, Prince Henry, and the rest of the 
King and Queen's royal issue." 

Bishops, Priests, and Deacons] Sarum (after a suffrage for 
the Pope, see above) prays for "our Bishops and Abbats." 
York, "our Archbishop, and every congregation committed 
to him " (as in the York form of our Collect for Clergy and 
People). See Hereford above, where "Prelates" would 
include Abbats and Priors, Deans and Archdeacons. Utrecht, 
"to preserve our Prelate in Thy holy service." Compare 
the Lyons, "to preserve our Pontiff . . . That Thou 
wouldest grant him life and health ; " and it proceeds to pray 
for the Clergy and People. So the Ambrosian Preces, "for 
all their Clergy . . . and all Priests and Ministers ; " and 
Fulda, "our father the Bishop, all Bishops, Priests, and 
Deacons, and the whole Clergy." The whole body of the 
Clergy were not definitely prayed for in our Church Litanies 
until 1544, when the form ran, " Bishops, Pastors, and Minis- 
ters of Thy Church " (after the pattern of the Primer of 
1535), and so continued until the last review, when the pre- 
sent form was adopted by way of more expressly negativing 
the ministerial claims of persons not in Holy Orders. Her- 
mann's has " pastors and ministers," and also, like the Primer 
of 1535, prays for the sending of "faithful labourers into 
the harvest." 

Lords of the Council . . . Nobility . . . Magistrates] 1544. 
The Primer of 1535 has, "That our ministers and governors 
may virtuously rule Thy people ; " and Hermann's prays for 
" principem nostrum cum praesidibus suis," and for " magis- 
trates. " Palmer compares an ancient Soissons formula, 
" Life and victory to the Judges, and the whole army of the 
Franks." The Preces of Fulda apparently refer to Magis- 
trates in the words, "For all who are set in high place." 
Our present form certainly points to the Tudor government 
by the Sovereign in his I'rivy Council. "Truth' means the 
Faith held by the Church. 



2^0 



Clje Uttanp. 



That it may please Thee to bless and keep the 
Magistrates, giving them grace to execute justice, 
and to maintain truth ; 

We beseech Thee to hear us, good Lord. 
That it may please Thee to bless and keep all 
Thy people ; 

We beseech Thee to hear us, good Lord. 
That it may please Thee to give to all nations 
unity, peace, and concord ; 

We beseech Thee to hear us, good Lord. 
That it may please Thee to give us an heart to 
love and dread Thee, and diligently to live after 
Thy commandments ; 

We beseech Thee to hear us, good Lord. 
That it may please Thee to give to all Thy 
people increase of grace, to hear meekly Thy 
Word, and to receive it with pure affection, and 
to bring forth the fruits of the Spirit ; 

We beseech Thee to hear us, good Lord. 
That it may please Thee to bring into the 
way of truth all such as have erred, and are 
deceived ; 

We beseech Thee to hear tis, good Lord. 
That it may please Thee to strengthen such 
as do stand ; and to comfort and help the 
weak-hearted ; and to raise up them that 
fall ; and finally to beat down Satan under our 
feet ; 

We beseech Thee to hear lis, good Lord. 



Ut cunctum populum Christianum (pretioso 
sanguine Tuo redemptum) conservare digneris : 
Te rogamus . . . 

["Ut pacem et concordiam nobis dones.] 



the Magistrates] Cosin wished to substitute for "the 
Magistrates " "all the subordinate Magistrates." 

all Thy people] Compare Sarum, York, Hereford. So a 
Litany of the ninth century in Muratori, i. 77, Carthusian, 
and Dominican. Tours is nearer to our form, " to preserve 
the whole Christian people." The Corbey MS. , " to remove 
Thy wrath from the whole Christian people. " 

to give to all nations unity, peace, and concord] This comes 
partly from the old suffrage, " peace and true concord to our 
King and Princes," and partly from the York. [See above.] 
Mabillon's Anglican or Armorican prays for peace and unity 
to be given to the whole Christian people ; as does the Roman. 
In our present suffrage "unity" may be understood in a 
religious or spiritual sense, while "peace" would mean 
freedom from external foes, and "concord" freedom from 
internal dissension. 

to give us an heart to love] 1544. Similar prayers exist in 
ancient Litanies; thus, the Corbey MS., "right faith, and a 
sure hope in Thy goodness, Lord Jesus." The Fleury, "to 
give us holy love . . . right faith . . . firm hope." So the 
Chigi MS., in three suffrages for faith, hope, and love. 
Parisian, for the same, in one suffrage. Compare also the 
Sarum, "That Thou wouldest make the obedience of our 
service reasonable . . . That Thou wouldest lift up our minds 
to heavenly desires." So the Dominican. The Sarum Primer, 
"ordain in Thy holy will our days and works." Roman has 
also, "to strengthen and keep us in Thy holy service." The 
Anglican or Armorican, " Grant us perseverance in good works 
. . . keep us in true faith and religion." "Bread," in the 
sense of holy and reverent fear ; which can never be dis- 
pensed with by faithful worshippers of the God-Man, Who 
will come to be their Judge. Here again is a thought much 
needed in times when there is a tendency to dwell on our 
Lord's human character without due regard to the Divinity 
of His Person. 

to give to all Thy people increase of grace] A beautiful com- 
bination of the passage about the good ground in the parable 
of the Sower, with James i. 21 and Gal. v. 22. Its date is 
1544 ; but the Sarum Primer has something like it, " Vouch- 
safe to inform us with right-ruled understandings," from " Ut 
regularibus disciplinis nos instruere digneris." [MS. Lit. of 
fifteenth century, Univ. Coll.] The same form is in Cister- 
cian and Dominican, and has a monastic import. And the 
Primer of 1535 has the first form of it, "to give the hearers 
of Thy Word lively grace to understand it, and to work there- 
after, by the virtue of the Holy Ghost." So Hermann, "to 



give the hearers increase of Thy Word, and the fruit of the 
Spirit." Litanies for the Sick have similar topics, "to pour 
into his heart the grace of the Holy Spirit ... to bestow on 
him grace ;" and the Ordo Romanus, Utrecht, Carthusian, 
and Eucharistic Litany in Chigi's MS., have "to pour into 
our hearts, " etc. An exquisite Litany in the Breviary of the 
Congregation of St. Maur prays, "That Thou wouldest write 
Thy law in our hearts . . . wouldest give Thy servants a 
teachable heart . . . That we may do Thy will with all our 
heart and mind . . . That we may gladly take on us Thy 
sweet yoke," etc. 

to bring into the way of truth] In 1544. After 1535, "That 
all which do err and be deceived may be reduced into the 
way of verity." Hermann, " errantes et seductos reducere 
in viam veritatis. " The Church has always prayed for this. 
So St. Clement of Rome, " Convert those of Thy people who 
are gone astray. " [Ep. Cor. c. 59.] " It becomes us to pray 
for all who are gone astray. " [St. Athanasios, de Sent. Dion. 
27.] St. Chrysostom's Liturgy prays for those who are wan- 
dering in error. "Thou hearest God's Priest at the altar, 
exhorting God's people to pray for the unbelievers, that 
God would convert them to the faith. " [St. Aug. Ep. 217.] 
Compare the old Gelasian intercession on Good Friday, for all 
heretics and all in error ; the Mozarabic Preces for the same 
day, " May forgiveness set right those who err from the 
faith;" and, still more like our suffrage, the Lyons form, 
"That Thou wouldest bring back the erring into the way 
of salvation." 

to strengthen such as do stand] 1544. Hermann, "stantes 
confortare." 

the weak-hearted] 1544. Primer of 1535 prays for those 
who are "weak in virtue, and soon overcome in tempta- 
tion." Hermann, " pusillanimes et tentatos consolari et 
adjuvare. " So St. Clement of Rome, " Comfort the faint- 
hearted." 

that fall] 1544. Compare the old Gelasian prayer at 
Absolution of Penitents, "succurre lapsis." Hermann, 
" lapsos erigere." St. Clement of Rome, "Raise up the 
fallen." 

beat down Satan] 1544. From Rom. xvi. 20 ; a text quoted 
in the Intercessory Prayer of St. Mark's Liturgy. Compare 
the Greek Office for making a Catechumen. Primer of 1535, 
" That we may the devil, with all his pomps, crush and tread 
under foot." Hermann, " Ut Satanam sub pedibus nostris 
conterere digneris." Strasburg, " That Thou wouldest grant 
us heavenly armour against the devil. " 



Cf)c iLttanp. 



2^1 



That it may please Thee to succour, help, and 
comfort, all that are in danger, necessity, and 
tribulation ; 

We beseech Thee to hear us, good Lord. 

That it may please Thee to preserve all that 
travel by land or by water, all women labouring 
of child, all sick persons, and young children ; and 
to shew Thy pity upon all prisoners and captives ; 



We beseech Thee to hear us, good Lord. 
That it may please Thee to defend, and provide 
for, the fatherless children, and widows, and all 
that are desolate and oppressed ; 

We beseech Thee to hear us, good Lord. 
That it may please Thee to have mercy upon 
all men ; 

We beseech Thee to hear us, good Lord. 
That it may please Thee to forgive our ene- 
mies, persecutors, and slanderers, and to turn 
their hearts ; 

We beseech Thee to hear ws, good Lord. 
That it may please Thee to give and preserve 
to our use the kindly fruits of the earth, so as 
in due time we may enjoy them ; 

We beseech Thee to hear us, good Lord. 



" Ut miserias pauperum 
I Te rogamus, audi nos. 



relevare digneris : 



1 * . . . for all parishiors whereso they be on land 
or on water . . . and for all women that are with 
child in this parish . . . for all them that are 
sick . . .] 

[ c Ut fratribus nostris et omnibus fidelibus 
infirmis sanitatem mentis et corporis donare dig- 
neris : Te rogamus, audi nos.] 

Ut miserias . . . captivorum intueri et rele- 
vare digneris : Te rogamus, audi nos. 



Ut fructus terrse dare et conservare digneris : 
Te rogamus, audi nos. 



to succour, help, and comfort] 1544. Primer of 1535 prays 
for "all extreme poverty," "Thy people in affliction or 
in peril, and danger by fire, water, or land." Hermann, 
"afflictos et periclitantes. " Sarum and York have "to 
look upon and relieve the miseries of the poor." So 
Dominican. 

all that travel] 1544. Compare Hereford, "That Thou 
wouldest dispose the journey of Thy servants in salutis true 
prosperitate" (as in the Collect, "Assist us mercifully," 
originally a prayer for one about to travel) ; and Dominican, 
" to bring to a harbour of safety all faithful persons, navigantes 
et itinerantes." 

all women labouring of child] So Primer of 1535, "that 
teeming women may have joyful speed in their labour." So 
Hermann, for " pregnant women. " 

all sick persons, and young children] So Primer of 1535, 
for "sick people." So Hermann, for "infants, and the 
sick." 

all prisoners and captives] So Hermann. Compare the 
Sarum and Primer for "thralls." This intercession of the 
English Litany had also probably a special reference to 
Christians in captivity among the Mahometans in Algiers, 
etc. Many legacies were left for the redemption of such 
captives, and briefs were sometimes issued for the same 
purpose. 

the fatherless children, and widows] One of the tenderest 
petitions in the Prayer Book, and full of touching significance, 
as offered to Him Who intrusted His Mother to His Apostle. 
It was placed here in 1544 (the words being clearly suggested 
by such passages as Ps. cxlvi. 9 ; Jer. xlix. 11), but, like other 
passages of that date, is true to the old spirit of Church 
prayer. St. Mark's Liturgy prays for the widow and the 
orphan. Hermann, " Ut pupillos et viduas protegere et pro- 
videre digneris." 

all that are desolate and oppressed] In these words the 
Church seems to sweep the whole field of the sorrow which 
comes from "man's inhumanity to man," and which no 
civilization can abolish ; and invokes for every such sufferer 
the help of Him Whose sympathy is for all at once, and for 
each as if there were none beside. This indeed is one of the 
most stupendous results of the Incarnation, although perhaps 
but seldom faced in thought : that our Lord's sacred Heart is, 
so to speak, really accessible at once to all who need its inex- 
haustible compassion : He cares for each, not only as God, 
but as Man, with a special, personal, human tenderness, to 
which His Godhead gives a marvellous capacity of extension. 
Compare also this and the preceding suffrages of our Litany, 
with intercessions in St. Clement of Rome's Epistle, "Shew 
Thyself to those who arc in need . . . feed the hungry . . . 



ransom those of us who are in bonds ; " in St. Chrysostom's 
Liturgy, "for the young, for those that travel by land or by 
water;" in St. Basil's, "Sail Thou with the voyagers, travel 
with the travellers, stand forth for the widows, shield the 
orphans, deliver the captives, heal the sick, remember all who 
are in affliction or necessity ... be all things to all men ;" 
with the Gelasian prayer on Good Friday, that God would 
"open prisons, loosen chains, grant a return to travellers, 
health to the sick, a safe harbour to those at sea ;" and with 
the Ambrosian Preces for first Sunday in Lent, " for orphans, 
captives . . . voyagers, travellers, those placed in prisons, 
in mines " (at forced labour there), "in exile." 

mercy upon all men] This also is of 1544 : the Primer of 
1535 had expressed the same all-comprehending charity : 
" That unto all people Thou wilt shew Thy inestimable mercy." 
The Church has ever prayed for all men. That her prayers 
do not avail for all, is not from any defect in her charity, or 
in the Divine benignity, but from the bar which a rebellious 
will can oppose to the powers of the kingdom of grace. 
Bishop Duppa's note is, "The objection against this is 
answered by what St. Paul saith, 1 Tim. ii. 4 : the prayer 
being made in the same sense as God is said to will that all 
men should be saved." [Comp. Hooker, v. 49. J 

forgive our enemies] 1544: Primer of 1535, "forgive all 
warriors, persecutors, and oppressors of Thy people, and con- 
vert them to grace." Our present form (which is the same as 
Hermann's) is certainly preferable, and more like the Anglo- 
Saxon, "to bestow on our enemies peace and love." Com- 
pare St. Chrysostom's Liturgy t " For those who hate and 
persecute us for Thy Name's sake, that Thou wouldest 
convert them to what is good, and appease their wrath 
against us." 

to give and preserve to our use the kindly fruits] " Kindly " 
means natural, produced after their kind. [See Archbishop 
Tkench, English Past and Present, p. 167.] So Wycliffe 
and Purvey, Rom. xi. 21, " the kyndli branches ; " and Much 
Ado about Nothing, iv. 1, " that natural and kindly power," 
etc. This suffrage may represent to us the oldest Western 
use of Litanies, to avert excessive droughts or rains, and 
to secure a good harvest. The substance of it is in Sarum, 
York, and Hereford, as in Anglo-Saxon, Lyons, Roman, 
Cistercian, Dominican. York adds, " Ut aeris tenvperiem 
bonam nobis dones." So Ordo Romanus and Utrecht. 
So Tours, "give us the fruit of the earth . . . serenity of 
sky . . . good temperature of weather." So the Floury: 
for "abundance of fruits, serenity of sky, seasonable rain." 
So in Ambrosian Preces : "Pro aeris tempcrie, ac fructu, et 
fecunditate terrarum, precamur to." The Sarum Primer ask* 
for "wholesome and reasonable air." Compare the anthems 



Cbe JLitanp. 



That it may please Thee to give us true repent- 
ance ; to forgive us all our sins, negligences, and 
ignorances ; and to endue us with the grace of 
Thy Holy Spirit to amend our lives according to 
Thy holy Word ; 

We beseech Thee to hear us, good Lord. 
Son of God : we beseech Thee to hear us. 
Son of God : we beseech Thee to hear us. 
O Lamb of God : that takest away the sins of 
the world ; 

Grant us Thy peace. 
O Lamb of God : that takest away the sins of 
the world ; 

Have mercy upon us. 
O Christ, hear us. 

Christ, hear us. 



7 [In elevatione cor- 
poris Christi. Horai 
B. V. M. A.D. 
153°-] 



b Cotnp. Ps. 25. 6. 
Vulg. 



<• »at. 

(/[Lyons.] 



/ ffln-] 



[" Sanguis Tuus, Domine Jesu Christi, pro 
nobis effusa, sit mihi in remissionem omnium 
peccatorum, negligentiarum, et ignorantiarum 
mearum.*] 



' Fili Dei : Te rogamus, audi nos. 

Agnus Dei, Qui tollis peccata mundi : [ rf dona 
nobis pacem.] 

' Agnus Dei, Qui tollis peccata mundi : miserere 
nobis. 

[^Christe, audi nos.] 



sung processionally in Sarum for rain or fair weather. "0 
Lord, King, God of Abraham, give us rain over the face of 
the earth, that this people may learn that Thou art the Lord 
our God, Alleluia." Jer. xiv. 22 is then quoted. Then, " The 
waters are come in like a flood, God, over our heads :" 
then Ps. lxix. 1. 

In the Prayer Book as used in the Isle of Man there is 
added "and to restore and continue to us the blessings of 
the seas," a petition which has reference to the herring 
fishery. These words were inserted in 1705 by Bishop 
Wilson with the approval of the insular government ; and 
he was enabled to do so without contravening the Act 
of Uniformity, as that Act does not extend to the Isle of 
Man. 

so as in due time] Was added 1544. The whole suf- 
frage was never more valuable than at a time like the present, 
when there is a tendency to substitute " laws of nature " for 
a Living God, and to ignore the fact that behind, above, 
beneath, around all "laws " is the absolute sovereign Person- 
ality of Him Who "is ever present with His works, one by 
one, and confronts everything which He has made by His 
particular and most loving Providence," at once the Lord of 
life and death, of health and sickness, of rain and drought, 
of plenty and famine. If men will not pray for seasonable 
weather, they cannot logically pray for recovery from sick- 
ness, for escape from shipwreck, or any temporal good 
whatever. Such prayer leaves it to God to employ what 
means He will. 

to give us true repentance; to forgive us] This suffrage, as 
it stands, was framed in 1544. Sarum, York, and Hereford 
have not this petition for repentance, but Roman has it, with 
prayers for pardon, before the suffrage for the Church. [See 
above.] York has, "That it may please Thee to give us 
remission of all our sins : " so the Ordo Romanus, which also 
asks for " spatium pcenitentias ; " and Sarum has "to bring 
again upon us the eyes of Thy mercy." Carthusian, "spatium 
pcenitentise et emendationem vitfe : " so the Chigi MS., "That 
Thou wouldest grant us a place of repentance ; " and Utrecht 
asks for " compunction of heart and a fountain of tears ;" so 
Tours ; so Fleury, ' ' to give us forgiveness of all our sins, 
Lord Jesus, we beseech Thee . . . That Thou wouldest grant 
us veram pcenitentiam agere.'" The ordinary Parisian has 
suffrages for true repentance, for remission of all sins, for 
compunction of heart and a fountain of tears. Litanies for 
the Sick have several suffrages of this kind. Eatold's MS. 
[in Menard, note 923], "That Thou wouldest grant him com- 
punction of heart ... a fountain of tears . . . space of repent- 
ance, if possible. " Moisac, ' ' to bestow on him fruitful and 
saving repentance ... a contrite and humbled heart ... a 
fountain of tears." Salzburg, "compunction of heart. . . a 
fountain of tears." Narbonne, "That Thou wouldest give 
him remission of all sins. " Remiremont, " pardon, remission, 
forgiveness of all his sins," etc. So in the Sarum Litany of 
Commendation of the Soul, and the Jumieges Litany : "Cuncta 
ejus peccata oblivioni perpetuae tradere . . . remember not 
the sins and ignorances of his youth." This, from the Vulgate 
of our Ps. xxv. 7, has supplied our present "sins. . . and 
ignorances. " "Negligentiam" occurs in the Vulgate of Numb. 
v. 6. "Negligences" mean careless omissions (compare Ham- 
mond's prayer, " Lord, forgive my sins, especially my sins of 
omission"). "Ignorances, " faults done in ignorance of our 
duty, such ignorance being itself a fault, because the result of 
carelessness. 



Among the mediaeval suffrages omitted in our present 
Litany are, "That Thou wouldest repay everlasting good to 
our benefactors . . . that Thou wouldest give eternal rest to all 
the faithful departed . . . that it may please Thee to visit and 
comfort this place : " and last of all the petitions came, ' ' That 
it may please Thee to hear us ; " as now in the Roman. This 
was omitted in 1544 as superfluous. 

Son of God] The Sarum rule, in the procession after the 
Mass "for brethren and sisters," was that the choir should 
repeat in full "Son of God," etc., with the Agnus and the 
Kyrie. Tallis' Litany shews that this practice was continued 
by our Choirs. 

Lamb of God] The custom of saying Agnus Dei here is 
referred to in the Gelasian Rubric for Easter Eve. In Sarum, 
York, Hereford, as now in Roman and Parisian, Carthusian, 
Dominican, the Agnus is thrice said. The Sarum responses 
are, " Hear us, Lord, Spare us, Lord, Have mercy upon 
us : " the first and second of these are transposed in Roman 
and Parisian, as in York, Hereford, Dominican. The responses 
in Tours were, " Spare us, Give us pardon, Hear us." The 
Ordo Romanus has a twofold Agnus. Lyons a fourfold, with 
"Spare us, Deliver us, Grant us peace, Have mercy upon 
us : " so that our present form is just the second half of Lyons. 
The Agnus comes but once in the Cistercian. "Grant us 
peace " is the third response in Utrecht, Carthusian, Hermann. 
The Sarum Litany for the Dying had also, ' ' Grant him peace : " 
the ordinary Sarum Litany had a special suffrage for peace, 
and "Grant us peace " was familiar as the response to the 
third Agnus said at Mass, immediately after the breaking of 
the Blessed Sacrament: the Primer of 1535 has "Have mercy, 
Have mercy, Give us peace and rest." 

that takest away the sins] The great value of this sup- 
plication consists in its recognition of our Blessed Lord as 
the Victim that was once indeed slain, but is of perpetual 
efficacy. He took away our sins, in one sense, by His aton- 
ing Passion : and the Atonement can never be repeated. 
In another sense, He continually takes away our sins, by 
appearing for us as "the Lamb that was slain," presenting 
Himself as such to the Father, and pleading the virtue of His 
death. In this sense, as Bishop Phillpotts says [Pastoral of 
1851, p. 54], "though once for all offered, that Sacrifice is ever 
living and continuous ... To Him His Church . . . continually 
cries, 'Lamb of God' . . . not, ' that tookest away,' but still 
'takest.'" With regard to the petition to the Prince of 
Peace, Who "is our Peace," for peace, compare the second 
Collect at Evensong. It is Christ's peace, not the world's : 
and this is brought out by the addition of ' ' Thy " in our 
form. Very touching are the entreaties in the Litany of 
the Abbey of St. Denis for St. Mark's Day [Martene, iv. 
353], "0 Bestower of peace, vouchsafe us perpetual peace, 
Have mercy . . . O benignant Jesus, receive our souls in 
peace," etc. 

O Christ, hear us] Hereford : so too in Sarum Primer and 
Roman. The Supplication also occurs in Mabillon's Caroline 
Litany; after "Agnus . . . mundi, Christ, hear us; three 
Kyries ; Christ reigns, Christ commands, Christ conquers 
(thrice), Christ, hear us. " It also occurs in his Anglican, or 
Armorican. Lyons, Corbey, Tours, have it thrice, Stras- 
burg once. The ordinary Ambrosian Litany has thrice, 
"0 Christ, hear our voices:" then thrice, "Hear, God, 
and have mercy upon us." Such "repetitions" are not 
"vain," unless those in Ps. cxxxvi. are so; and compare St. 
Matt. xxvi. 44. 



€&e litanp. 



233 



Lokd, have mercy upon us. 

Lord, have mercy upon us. 
Christ, have mercy upon us. 

Christ, have mercy upon us. 
Lord, have mercy upon us. 

Lord, have mercy upon us. 

H Then shall the Priest, and the People with him, 
say the Lord's Prayer. 

OTJE Father, Which art in heaven, Hallowed 
be Thy Name. Thy kingdom come. Thy 
will be done in earth, As it is in heaven. Give 
us this day our daily bread. And forgive us our 
trespasses, As we forgive them that trespass 
against us. And lead us not into temptation; 
But deliver us from evil. Amen. 

U * Priest. 
O Lord, deal not with us after our sins. 

c Answer. 
Neither reward us after our iniquities. 

U Let us pray. 

OGOD, merciful Father, that despisest not 
the sighing of a contrite heart, nor the 
desire of such as be sorrowful ; Mercifully assist 
our prayers that we make before Thee in all our 
troubles and adversities, whensoever they oppress 
us ; and graciously hear us, that those evils 
■which the craft and subtilty of the devil or man 
worketh against us, be brought to nought ; and 
by the providence of Thy goodness they may be 
dispersed ; that we Thy servants, being hurt by 
no persecutions, may evermore give thanks unto 
Thee in Thy holy Church ; through Jesus 
Christ our Lord. 

Lord, arise, help us, and deliver us for Thy 
Name's sake. 



b TheVersicUyistS- 
1662]. 



c The A nswer[i$4<}- 
1662]. 



" Kyrie eleison. 
Christe eleison. 
Kyrie eleison. 



PATER noster, Qui es in ccelis ; sanctificetur 
nomen Tuum : adveniat regnurn Tuum : 
fiat voluntas Tua, sicut in coelo, et in terra. 
Panem nostrum quotidianum da nobis hodie : et 
dimitte nobis debita nostra, sicut et nos dimitti- 
mus debitoribus nostris : et ne nos inducas in 
tentationem : sed libera nos a malo. Amen. 



Domine, non secundum peccata nostra facias 
nobis. 

Neque secundum iniquitates nostras retribuas 
nobis. 



DEUS, Qui contritorum non clespicis gemi- 
tum, et moerentium non spernis affectum ; 
adesto precibus nostris, quas pietati Tuse pro 
tribulatione nostra offerimus : implorantes ut nos 
clementer respicias, et solito pietatis Tuae intuitu 
tribuas, ut quicquid contra nos diabolicse fraudes 
atque humanae moliuntur adversitates ad nihi- 
lum redigas, et consilio misericordiae Tuae allidas : 
quatenus nullis adversitatibus laesi, sed ab omni 
tribulatione et angustia liberati, gratias Tibi in 
ecclesia Tua referamus consolati. Per. 



Exurge, Domine, adjuva nos, et libera nos 
propter nomen Tuum. 



Lord, have mercy'] Sarum, York, etc. This is the only occa- 
sion on which, with us, the people repeat every one of the 
three sentences of the Kyrie after the Minister. Such was 
the old Sarum rule as to this Kyrie. [See also p. 199.] 

THE SUFFRAGES. 

Our Father'] Here begins the Second Part of the Litany. At 
some few Cathedrals two Lay Clerks sing the Litany at the 
faldstool to Tallis' music as far as this, that music extending 
no further, and the rest is said by one of the Priests. 

Lord, deal not with us] In Sarum this verse and response, 
adapted from Ps. ciii. 10, were separated from the Lord's 
Prayer by " Lord, shew Thy mercy — And grant — Let Thy 
mercy come also upon us, O Lord, Even Thy salvation, accord- 
ing to Thy word : We have sinned with our fathers, We have 
done amiss and dealt wickedly." In York only this last verse 
and response intervene. In Roman, " Lord, deal not," 
comes later. In the ordinary Parisian it comes, as with us, 
immediately after the Lord's Prayer. 

after our sins] That is, "according to our sins." So Ham- 
let says, "Use every man after his desert, and who shall 
'scape whipping?" [Hamlet, ii. 2]. 

God, merciful Father] This is very slightly altered from 
the Collect in the Sarum Mass, "pro tribulatione cordis :" the 
Epistle being 2 Cor. i. 3-5 ; the Gospel, S. John xvi. 20-22. 
There is something pathetically significant in this adoption 
(1544) into the ordinary Litany of a prayer composed for 
"cloudy and dark days." It may remind us of the selection 
of part of this same passage from 2 Cor. i., as the capitulum 
of the ordinary Sunday Vespers in Roman, and Saturday 
Vespers in Sarum. The lesson is obvious — that God is always 
needed as a Comforter. It may be added that a somewhat 
different version of this Sarum prayer occurs in the Missal 



published in 1552 by Flacius Illyricus, and supposed to repre- 
sent the use of Salzburg in the tenth or eleventh century. By 
comparing our English with the Sarum form, it will be seen 
that we have added "merciful Father," "Thy servants," 
" evermore," and made a general reference to " all " troubles, 
" whensoever they oppress us : " omitting a reference to God's 
"accustomed" loving-kindness, — the clause, "but delivered 
from all tribulation and distress," — and "being comforted" 
in the final clause. Hermann's and Luther's form is very like 
ours, but somewhat stronger, "in the afflictions which con- 
tinually oppress us." 

O Lord, arise] This, the last verse of our Psalm xliv. , 
slightly altered, occurs, after several Preces, in the York 
Litany. It also occurs in the Sarum and York rites for 
Rogation Monday. In Sarum the whole choir in their stalls 
repeated this "0 Lord, arise," with Alleluia. Then was 
said, " God, we have heard with our ears, our fathers have 
told us," that being the whole of the first verse of the psalm 
according to the Vulgate : and then "immediately follows, 
Gloria." Then again, " O Lord, arise : " after which the pro- 
cession set forth, the chanter commencing the Antiphon, 
"Arise, ye saints, from your abodes," etc. Another Anti- 
phon began, "We and all the people will walk in the Name 
of the Lord our God." In York the first "Exurge" was an 
anthem, "in eundo cantanda ; " then came the first verse of 
the psalm, then a second "Exurge," after which the next 
words of the psalm were recited, "The work which Thou 
didst," etc., and so on through tho whole psalm : "Exurge" 
being again said at the end. Among the processional Anti- 
phons was, "Kyrie eleison, Thou Who by Thy precious 
blood hast rescued the world from tho jaws of the accursed 
serpent." It may bo observed that in " Exurgo " tho 
"rcdimc" of the Vulgate was altered into "libera : and in 



234 



&l)t litanp. 



f~\ GOD, we have heard with our ears, 
v_y our fathers have declared unto us, 


and 




[~\EUS, auribus nostris audivimus, patresque 
-L^ nostri annuntiaverunt nobis, 


the 




noble works that Thou didst in their days, 


and 


•MBovli.] 


["Opus quod operatus es in diebus eorum, et in 


in the old time before them. 






diebus antiquis.] 


Lord, arise, help us, and deliver us for Thine 


* Sar. 


*Exurge, Domine, adjuva nos, et libera nos 


honour. 






propter nomen Tuum. 


Glory be to the Father, and to the Son : 


and 




Gloria Patri, et Filio, et Spiritui Sancto. 


to the Holy Ghost ; 








Answer. 






• 


As it was in the beginning, is now, and 


ever 




Sicut erat in principio, et nunc, et semper, et 


shall be : world without end. Amen. 






in ssecula sseculorum. Amen. 


From our enemies defend us, Christ. 






Ab inimicis nostris defende nos, Christe. 


Graciously look upon our afflictions. 






Afflictionem nostram benignus vide. 


Pitifully behold the c sorrows of our hearts 




c dolor [154J]. 


Dolorem cordis nostri respice clemens. 


Mercifully forgive the sins of Thy people. 






Peccata populi Tui pius indulge. 


Favourably with mercy hear our prayers. 






Orationes nostras pius exaudi. 


Son of David, have mercy upon us. 






Fili (Dei vivi), miserere nobis. 


Both now and ever vouchsafe to hear us, 




Hie et in perpetuum nos custodire digneris, 


Christ. 






Christe. 


Graciously hear us, Christ ; graciously 


hear 




Exaudi nos, Christe ; exaudi, exaudi nos, 


us, Lord Christ. 






Christe. 


IT ^Priest. 




./ Tim VtrsicUUm- 




Lord, let Thy mercy be shewed upon us ; 




Fiat misericordia Tua, Domine, super nos. 


' Answer. 




e The Answer [1549- 
1662 J. 




As we do put our trust in Thee. 






Quemadmodum speravimus in Te. 


% Let us pray. 








"TTTE humbly beseech Thee, Father, 
V V cif ully to look upon our infirmities ; 


mer- 




TNFIRMTTATE M nostram,qugesumus, Domine, 
-L propitius respice, et mala omnia quae juste 


and 





the second repetition of "0 Lord, arise," we have altered 
"Name's sake" into "honour." 

O God, we have heard] An appropriate representative of 
the Psalmody which followed the Litanies. [Jebb's Choral 
Service, p. 426. ] In the ordinary Sarum Litany, as used out 
of Rogation-tide, there is no psalm : our Litany, as we have 
seen, here represents the old Rogation use. It also resembles 
the present Roman Litany, inasmuch as the latter has a 
psalm (our 70th) with a Gloria, after the Lord's Prayer : 
after the psalm come certain Preces, partly intercessory, then 
ten Collects, and a Conclusion. The ordinary Parisian has 
Preces before the psalm, and twelve Collects after it. The 
order in Sarum, York, Hereford, is, Lord's Prayer, Preces, 
and Collects : — seven in Sarum, ten in York (the York Use 
has various minute resemblances to the Roman), and nine in 
Hereford. Among the York Collects are ours for the first 
and fourth Sundays after Trinity, — the Collect for Clergy 
and People, — for Purity, — " O God, Whose nature ; " " Assist 
us;" "O God, from Whom." With respect to the forty- 
fourth Psalm, this fragment of it is specially apposite, as 
suggesting the true comfort amid despondency. [Comp. Ps. 
lxxvii. 10; Isa. li. 9, etc.] The history of God's past mercies 
is a fountain of hope for those who own Him as the Rock of 
Ages, the " / AM" to all ages of His Church. 

Lord, arise] In this repetition we have a relic of the 
old use of Antiphons to intensify the leading idea of the 
psalm as used at the time. [See Neale's Commentary on the 
Psalms, p. 46.] 

Glory] This Gloria is an appendage to " God, we have 
heard." Coming as it does amid supplications for help, it 
witnesses to the duty and the happiness of glorifying God 
at all times and under all circumstances. [Comp. the end 
of Ps. lxxxix.] " Deo gratias " was in the fourth century a 
perpetual watchword; and the "Vere dignum" testifies to 
the duty of "giving thanks always." [Comp. Acts xvi. 25.] 

From our enemies] These Preces, to the end of "Graciously 
hear us," were sung in procession, according to the use of 
Sarum, on St. Mark's Day, "if it was necessary, in time of 
war." The choir repeated every verse. They were also in 
a Litany for the Dedication of a Church in the pontificals of 



St. Dunstan, and of Egbert of York [a.d. 732-766]. In the 
St. Denis Litany [Martene, iv. 353] we have a touching series 
of entreaties to Christ, "0 good Jesu, protect us everywhere 
and always. Have mercy ... our Redeemer, let not Thy 
Redemption be lost in us. Have mercy . . . Lord God our 
King, pardon the guilt of us all. Have mercy," etc. 

O Son of David] This is substituted for the " Fili Dei vivi " 
of the Latin Litany, and it is not known why the variation 
was introduced. The form "Jesu, Fili David, miserere 
..." was, however, not an uncommon one in the popular 
devotions of mediaeval times. In the Book of Records of 
University College, Oxford, there is an entry to the following 
effect: "A composition twixt K. Henry VII. and y e College 
concerning Dame Anne late Countess of Warwick, 8 H. 7 . . . 
and that the said Master, or any other Fellows of the said 
place that so shall sing the said high Masse in his stede that 
daye, shall devoutly remembre in his Masse these words in his 
second Memento : ' Jesu, Fili David, miserere animse Famu- 
lae tu» Anne nuper Countesse Warwick . . .' and that every 
poure scholer of the ten poure scholers founded by the charit- 
able alms of the Founders of the said College shall say 
devoutly kneeling on their knees, betweene the Levation and 
the Reception of the most glorious and blessed Body of Criste, 
' Jesu, Fili David, miserere famulee tuae . . . ' 

Similar words are also found in a Composition of a Bene- 
factor to Magdalen College, Oxford, in the time of Henry 
VIII. , "Jesu Fili David, miserere famuli tui Roberti. " [Stat. 
Magd. Coll. Oxford, ii. 121.] 

The words were in use even at a much earlier date : — 
" Voce lamentabili et quserala clamavit, 
Creaturara respice Tuam, Fili David." 

These verses occurring in the Dialogue between Body and 
Soul, a poem known in almost every European language, and 
translated into Latin by Walter Mapes about the end of the 
twelfth century. [Poems of Mapes, Camd. Soc. ed. p. 105.] 

O Lord, let Thy mercy] This verse and response, Ps. 
xxxiii. 21, are part of the Sarum Preces of Prime. In several 
editions of our Litany they were called the Versicle and the 
Ansive7\ 

We humbly beseech Thee] This is an enlarged and improved 



Praters anfc Cfjanksgtoings. 



=35 



for the glory of Thy "Name turn from us all 
those evils that we most righteously have deserved ; 
and grant, that in all our troubles we may put 
our whole trust and confidence in Thy mercy, 
and evermore serve Thee in holiness and pureness 
of living, to Thy honour and glory, through our 
only Mediator and Advocate, Jesus Christ our 
Lord. Amen. 1 ' 

IT A Prayer of St. Chrysostom. 

■ALMIGHTY God, Who hast given us grace at 
-/~V this time with one accord to make our 
common supplications unto Thee ; and dost pro- 
mise, that when two or three are gathered to- 
gether in Thy .Name Thou wilt grant their 
requests ; Fulfil now, O Lord, the desires and 
petitions of Thy servants, as may be most ex- 
pedient for them ; granting us in this world 
knowledge of Thy truth, and in the world to come 
life everlasting: Amen. 

IT c 2 Cor. xiii. 

THE grace of our Lord Jesus Christ, and 
the love of God, and the fellowship of the 
Holy Ghost, be with us all evermore. Amen. 



i Na »ie 'j sake [1549- 
1662]. 



* The Prayer for the 
Sovereign and that 
for the Clergy fol- 
lowed here in 1559 ; 
and the Prayers for 
the Royal Family 
and for Ember 
Weeks were placed 
after that for the 
Sovereign in 1604. 



c This Benediction 
was inserted in 
1558. 



meremur (omnium Sanctorum Tuorum inter- 
cessionibus) averte. Per. 



Here endeth the Litany. 



PRAYERS. 

U Prayers and Thanksgivings upon several occasions, to be used before the two final Prayers of the Litany, or of Morning 

and Evening Prayer. 

" PRAYERS. 



o 



II For Raiu. 
GOD, heavenly Father, Who by Thy Son 
Jesus Christ hast promised to all them 



; See notes below. 



that seek Thy Kingdom, and the righteousness 
thereof, all things necessary to their bodily sus- 
tenance ; Send us, we beseech Thee, in this our 



form of the Sarum Collect in the Memorial of All Saints 
(among the Memoriae Communes at the end of Lauds, feria 2). 
In 1544 it ran simply, "We humbly . . . and for the glory 
of Thy Name sake, turn from us all those evils that we most 
righteously have deserved. Grant this, Lord God, for our 
Mediator and Advocate, Jesu Christ's sake ; " and was fol- 
lowed by four other Collects and the Prayer of St. Chrysostom. 
In 1549 it took its present form, save that "Name sake " was 
still read, and that ' ' holiness " was not prefixed to " pureness " 
until 1552. 

A Prayer of St. Chrysostom] This was added to the end 
of the Litany on its first introduction in its present form, in 
1544. 

The grace of our Lord] Was placed at the end of the Litany, 
after the Prayer of St. Chrysostom, in the Queen's Chapel 
Litany of 1558. [See note to it, p. 205.] 

THE OCCASIONAL PRAYERS. 

This collection of prayers and thanksgivings for special 
occasions was appended to Morning and Evening Prayer in 
1661, but some of the prayers had been in use at an earlier 
date. Such a collection had occupied a place at the end of 
the ancient Service-books of the Church : and the use of 
prayers similar to these is very ancient. 

In a printed Missal of 1514 (which formerly belonged to 
Bishop Cosin, and is now in his Library at Durham) there 
are Miss.e and Memorke Communes (among others) with the 
following titles : — 



Missce. Memorial Communes. 

Missa pro serenitate aeris. Contra aiireas tempestates. 

— pluvia. invasores ecclesise. 

tempore belli. adversantes. 

contra mortalitatem ho- paganos. 

minum. 

pro peste animalium. 

But such occasional prayers were not uniformly the same 
in the ancient Service-books ; varying at different times 
according to the necessities of the period and of the locality. 

In the first edition of the English Prayer Book two 
occasional prayers, the one "for Rain," and the other "for 
fair Weather," were inserted among the Collects at the end of 
the Communion Service. These were the same as those now 
placed here. Four more were added in 1552, the two "in 
time of Dearth," and those " in time of War," and of " Plague 
or Sickness ; " and the whole six were then placed at the end 
of the Litany. Thanksgivings corresponding to these were 
added in 1604 : and the remainder, both of the prayers and 
thanksgivings, were added in 1661, when all were placed 
where they now stand. These occasional Prayers and Thanks- 
givings are almost entirely original compositions, though they 
were evidently composed by divines who were familiar with 
expressions used for the sanio objects in tlio old Services. 
With several a special interest is connected, but others may 
be passed over without further notice. What few changes 
were made in this collection of occasional prayers are trace- 
able to Bishop Cosin, except the important insertion of the 



236 



Prapers anD Cbanfeggtoings. 



necessity, such moderate rain and showers, that 
we may receive the fruits of the earth to our com- 
fort, and to Thy honour ; through Jesus Christ 
our Lord. Amen. 

IT For fair Weather. 

O ALMIGHTY Lord God, Who for the sin of 
man didst once drown all the world, except 
eight persons, and afterward of Thy great mercy 
didst promise never to destroy it so again ; We 
humbly beseech Thee, that although we for our 
iniquities have worthily deserved a plague of 
rain and waters, yet upon our true repentance 
Thou wilt send us such weather, as that we may 
receive the fruits of the earth in due season ; and 
learn both by Thy punishment to amend our 
lives,' and for Thy clemency to give Thee praise 
and glory ; through Jesus Christ our Lord. 
Amen. 

IT In the time of Dearth and Famine. 

OGOD, heavenly Father, Whose gift it is, 
that the rain doth fall, the earth is fruit- 
ful, beasts increase, and fishes do multiply ; 
Behold, we beseech Thee, the afflictions of Thy 
people ; and grant that the scarcity and dearth 
(which we do now most justly suffer for our 
iniquity), may through Thy goodness be merci- 
fully turned into cheapness and plenty, for the 
love of Jesus Christ our Lord ; to Whom with 
Thee and the Holy Ghost be all honour and 
glory, now and for ever. Amen. 

IT Or this. 

OGOD, merciful Father, Who, in the time 
of Elisha the prophet, didst suddenly in 
Samaria turn great scarcity and dearth into 
plenty and cheapness ; Have mercy upon us, that 
we, who are now for our sins punished with like 
adversity, may likewise find a seasonable relief : 
Increase the fruits of the earth by Thy heavenly 



benediction ; and grant that we, receiving Thy 
bountiful liberality, may use the same to Thy 
glory, the relief of those that are needy, and our 
own comfort, through Jesus Christ our Lord. 
Amen. 

IT In the time of War and Tumults. 

O ALMIGHTY God, King of all kings, and 
Governor of all tilings, Whose power no 
creature is able to resist, to Whom it belongeth 
justly to punish sinners, and to be merciful to 
them that truly repent ; Save and deliver us, we 
humbly beseech Thee, from the hands of our 
enemies ; abate their pride, assuage their malice, 
and confound their devices ; that we, being 
armed with Thy defence, may be preserved ever- 
more from all perils, to glorify Thee, Who art the 
only Giver of all victory ; through the merits 
of Thy only Son, Jesus Christ our Lord. 
Amen. 

IT In the time of any common Plague or Sickness. 

O ALMIGHTY God, Who in Thy wrath didst 
send a plague upon Thine own people in 
the wilderness for their obstinate rebellion against 
Moses and Aaron ; and also, in the time of 
king David, didst slay with the plague of pesti- 
lence threescore and ten thousand, and yet re- 
membering Thy mercy didst save the rest; Have 
pity upon us miserable sinners, who now are 
visited with great sickness and mortality; that 
like as Thou didst then accept of an atonement, 
and didst command the destroying Angel to 
cease from punishing, so it may now please Thee 
to withdraw from us this plague and grievous 
sickness ; through Jesus Christ our Lord. 
Amen. 

IT In the Ember Weeks to be said every day, for those 
that are to be admitted into Holy Orders. 

ALMIGHTY God, our heavenly Father, Who 
-£±- hast purchased to Thyself an universal 



Prayer for the Parliament, that for all Conditions of Men, 
and the General Thanksgiving. The Rubric standing at the 
head of the prayers is Cosin's ; but he would have explained 
"occasional" by adding "if the time require" at the end of 
it ; which words were not printed. His revised Prayer Book 
also contains a rubrical heading in the margin, " For the Par- 
liament and Convocation during their sessions," but no prayer 
is annexed. [See further, notes on the Prayer for the Parlia- 
ment. ] 

§ In the time of Dearth and Famine. 

The second of these prayers was — for what reason is not 
apparent — left out of the Prayer Book in several of the 
editions published during the reigns of Queen Elizabeth and 
James I. Bishop Cosin wrote it in the margin of his revised 
Prayer Book, and it was reinserted in 1661, with some slight 
alterations of his making. 

§ In the time of any common Plague or Sickness. 

The Collect form which is so strictly preserved in these 
prayers was strengthened in this one by the addition of 
another Scriptural allusion in the Invocation. This — from 
"didst send a plague" as far as "and also" — was inserted 
by Bishop Cosin, as were also the words relating to the 
Atonement offered. The general tendency of such alterations 
by Bishop Cosin was to raise the objective tone of the prayers 
here and elsewhere, making our addresses to God of a more 
reverent and humble character. 



§ The Ember Collects. 

every day] The principle laid down in the Rubric before 
the Collects, Epistles, and Gospels applies to the use of these 
Collects. One of them ought, therefore, to be said at Even- 
song of the Saturday before Ember Week, and at Mattins 
and Evensong every day afterwards until the Ordination 
Sunday. The Evensong previous to the latter should be in- 
cluded as being the eve of the Sunday itself. 

The first of these Ember Collects is to be found in Bishop 
Cosin's Collection of Private Devotions, which was first 
published in 1627. 1 It is also found in the margin of the 
Durham Prayer Book in his handwriting, with a slight 
alteration made by him at the end after it was written in. 
No trace of it has hitherto been discovered in any early 
collections of prayers or in the ancient Services; and therefore 
it may be concluded that it is an original composition of 
Bishop Cosin's, to whom we are thus indebted for one of the 
most beautiful and striking prayers in the Prayer Book, and 
one which is not surpassed by anything in the ancient Sacra- 
mentaries or the Eastern Liturgies. The second Collect is 
taken from the Ordination Services, and is written into the 
margin of the Durham Prayer Book under the other in the 
handwriting of Sancroft, having been already inserted at the 



1 An earlier edition was privately printed, but this the writer has not 
seen. .See the address of the printer to the reader in a beautiful copy of 
the 1627 edition which is preserved in the British Museum Library 
[3405 a]. 



prapers ana Cbanfesgitungs, 



237 



Church by the precious blood of Thy dear Son ; 
Mercifully look upon the same, and at this time 
so guide and govern the minds of Thy servants 
the Bishops and Pastors of Thy flock, that they 
may lay hands suddenly on no man, but faith- 
fully and wisely make choice of fit persons to 
serve in the sacred Ministry of Thy Church. 
And to those which shall be ordained to any 
holy function, give Thy grace and heavenly bene- 
diction ; that both by their life and doctrine they 
may set forth Thy glory, and set forward the sal- 
vation of all men ; through Jesus Christ our 
Loed. Amen. 



IT Or this. 
ALMIGHTY God, the Giver of all good gifts, 
J_A_ Who of Thy divine providence hast 
appointed divers orders in Thy Church ; Give 
Thy grace, we humbly beseech Thee, to all those 
who are to be called to any office and adminis- 
tration in the same ; and so replenish them with 
the truth of Thy doctrine, and endue them with 
innocency of life, that they may faithfully serve 
before Thee, to the glory of Thy great Name, and 
the benefit of Thy holy Church, through Jesus 
Christ our Lord. Amen. 



IT A Prayer that may be said after any of the former. 

OGOD, Whose nature and property is ever 
to have mercy and to forgive, receive our 
humble petitions ; and though we be tied and 
bound with the chain of our sins, yet let the piti- 
fulness of Thy great mercy loose us, for the 
honour of Jesus Christ, our Mediator and 
Advocate. Amen. 

IT A Prayer for the High Court of Parliament to be 
read during their Session. 

MOST gracious God, we humbly beseech 
Thee, as for this Kingdom in general, so 
especially for the High Court of Parliament, 
under our most religious and gracious Queen at 



" Sar. Greg. Sacr. 
Orationes pro pec- 
catis. Mur. ii. 200. 



b Form of Prayer 
for the fast day in 
1625, 1643, 1644, and 



"T^ETJS, Cui proprium est misereri semper et 
J— ' parcere, suscipe deprecationem nostram : 
ut quos delictorum catena constringit, miseratio 
Tuse pietatis absolvat. Per Christum Dominum 
nostrum. 



*~\ /TOST gracious God, we humbly beseech 
_J_V_L Thee, as for this Kingdom in general, 
so especially for the High Court of Parliament, 
under our most religious and gracious King at 



end of the Litany in the Prayer Book for the Church of 
Scotland, printed in 1637. 

Under the old system of the Church there were special 
masses for the Wednesday, Friday, and Saturday at all the 
four Ember Seasons ; but the use of a special prayer every 
day during the Ember Weeks is peculiar to the modern Church 
of England. It may be added that the very pointed character 
of the words used is also modern, the older Ember-day 
Collects and Post-Communions making little direct reference 
to the ordainers or those to be ordained. 

The Ember-day Collect is a continual witness before God 
and man of the interest which the whole body of the Church 
has in the ordination of the Clergy who are to minister in it. 
The entreaty of St. Paul, "Brethren, pray for us," is the 
entreaty that continually goes forth to the Church at large 
from its ministry ; but never with greater necessity, or with 
greater force, than when the solemn act of Ordination is about 
to be performed by the Bishops, and a number of the future 
guides and leaders of the Church are about to be empowered 
and authorized to undertake their office. This is, in fact, one 
of the most valuable of our Collects, wielding as it does the 
strong weapon of general prayer throughout the land on 
behalf of the Bishops, through whom all ministerial authority 
and power is conveyed from our Lord, and of the priests and 
deacons, to whom, from time to time, their ministry is dele- 
gated. A faithful reliance upon the promises of our Blessed 
Lord respecting prayer will give us an assurance that so 
general a supplication for a special object could not be with- 
out effect ; and no age ever required that such a supplication 
should be offered more than the present, when the Clergy are 
growing more and more faithful, but when the necessities of 
some dioceses lead to a far too promiscuous admission of per- 
sons who are "fit," only by some stretch of language, "to 
serve in the sacred ministry of God's Church." 

It is worth noticing that "the Bishops and Pastors of Thy 
flock " does not refer to the Bishops and the Priests who with 
them lay their hands on the heads of those who are ordained 
Priests. "Bishop aiid Pastor" is the expression used in all 
the documents connected with the election and confirmation 
of a Bishop ; and "all Bishops, the Pastors of Thy Church," 
are prayed for in the first Collect in the Office for Consecration 
of a Bishop. No doubt the expression is here also used in 
the same sense, with reference to the Bishop as the earthly 



fountain of pastoral authority, ability [2 Cor. iii. 6], and 
responsibility. 

The times for using one or other of these Collects are as 
follows : — 



From Saturday 

Evensong 

before 



1st Sunday 
in Lent 

Whitsunday 

Sept. 18th 
Dec. 17th 



to Saturday 

Evensong 

before 



'2nd Sunday 

in Lent 
I Trinity Sun- 
day 
Sept. 25th 
IDec. 24th 



\i 



§ A Prayer that may be said, etc. 

This ancient prayer, which is one of the " Orationes pro 
Peccatis " in the Sacramentary of St. Gregory, comes into our 
Prayer Book through the Litany of the Salisbury Use, and is 
found in all the Primers of the English Church. It occupied 
its ancient place in the Litany of 1544, but was omitted from 
later Litanies until 1559. In 1661 it was transferred to this 
place, where it stands in the MS. The most ancient Eng- 
lish version of it known is that of the fourteenth-century 
Prymer [Maskell's Monumenta Mitualia, iii. 110], which is 
as follows : — 

"God, to whom it is propre to be merciful and to spare 
euermore, undirfonge " (undertake, ''take," in Hilsey's Pry- 
mer) "oure preieris ; and the mercifulnesse of thi pitee asoile 
hem, that the ehayne of trespas bindith. Bi crist oure Lord. 
So be it." 

The proper times for the use of this prayer are seasons of 
penitence. All days in Lent, Fridays, the Rogation Days, 
and the days of Ember Weeks, are obviously occasions when 
it comes in with a marked appropriateness ; its use ' ' after any 
of the former" clearly supposing that "the former" Collects 
are accompanied by fasting and humiliation. 

It may also be pointed out as a most suitable prayer for uso 
by Clergy and Laity alike after any confession of sins in 
private prayer ; or in praying with sick persons, in cases 
when an authoritative absolution is not to be used. 

§ The Prayer for the Parliament. 

There is every reason to think that this prayer, so consonant 
with the constitutional principles of modern times, was com- 
posed by Archbishop Laud when Bishop of St. David's. The 



2 3 8 



Prapers anD Cfjanfcsgtomgs. 



tliis time assembled : That Thou wouldest be 
pleased to direct and prosper all their consulta- 
tions to the advancement of Thy glory, the good 
of Thy Church, the safety, honour, and welfare 
of our Sovereign, and her "Dominions ; that all 
things may be so ordered and settled by their 
endeavours upon the best and surest foundations, 
that peace and happiness, truth and justice, 
religion and piety may be established among us 
for all generations. These and all other neces- 
saries for them, for us, and Thy whole Church 
we humbly beg in the Name and mediation of 
Jesus Christ our most blessed Lord and 
Saviour. A men. 



a Kingdoms in MS. 
and Sealed Books. 



this time assembled : That Thou wouldest be 
pleased to bless and direct all their consultations 
to the preservation of Thy glory, the good of Thy 
Church, the safety, honour, and welfare of our 
Sovereign, and his Kingdoms. Look, Lord, 
upon the humility and devotion with which they 
are come into Thy courts. And they are come 
into Thy house in assured confidence upon the 
merits and mercies of Christ our blessed Saviour, 
that Thou wilt not deny them the grace and 
favour which they beg of Thee. Therefore, O 
Lord, bless them with all that wisdom, which 
Thou knowest necessary to make the maturity of 
his Majesty's and their counsels, the happiness 
and blessing of this commonwealth. These and 
all other necessaries for them, for us, and Thy 
whole Church, we humbly beg in the Name and 
mediation of Christ Jesus our most blessed 
Lord and Saviour. Amen. 



H A Collect or Prayer for all conditions of men, to be 
used at such times when the Litany is not appointed 
to be said. 

OGOD, the Creator and Preserver of all man- 
kind, we humbly beseech Thee for all sorts 
and conditions of men ; that Thou wouldest be 
pleased to make Thy ways known unto them, 
Thy saving health unto all nations. More 
especially, we pray for the good estate of the 
Catholick Church ; that it may be so guided and 
governed by Thy good Spirit, that all who pro- 
fess and call themselves Christians, may be led 



b Corruption of 
the old genitive 
" Christes." 



into the way of truth, and hold the faith in unity 
of spirit, in the bond of peace, and in righteous- 
ness of life. Finally, we commend to Thy 
fatherly goodness all those, who are any ways 
afflicted, or distressed, in mind, body, or estate ; 
[^especially those for whom our * Thfetobesaid 
prayers are desired,] that it may wn en any desire 
please Thee to comfort and relieve the congrega- 
them, according to their several tion - 
necessities, giving them patience under their 
sufferings, and a happy issue out of all their 
afflictions. And this we beg for Jesus Christ 
"His sake. Amen. 



earliest form in which it is known is that above given, from a 
Fast-day Service printed in 1625. 1 It also appears in at least 
two Forms of Prayer which were issued by Laud after he 
became Archbishop of Canterbury, and during the rule of that 
"Long" Parliament by the influence of which he and the 
King suffered. It does not appear in a folio copy of ' ' Prayers 
for the Parliament," which is bound up at the beginning of 
Bishop Cosin's Durham Prayer Book, but it was inserted in a 
Fast-day Service for the 12th of June 1661, and afterwards 
in its present place. The word ' ' Dominions " was substituted 
for " Kingdoms " by an Order in Council of January 1, 1801. 
As, however, the ancient style of our kings was " Rex Anglise, 
Dominus Hibernise," this seems to have been a constitutional 
mistake, as well as a questionable interference witli the Prayer 
Book; but probably "dominions" was supposed to be the 
more comprehensive word, and one more suitable than "king- 
doms " to an empire so extended and of so mixed a character 
as that of the English Sovereigns. 

There is some reason to think that this is not the prayer 
which it was originally intended to insert here ; the follow- 
ing entries appearing in the Journal of the Lower House of 
Convocation for 1661: "May 24. A prayer or collect to be 
made for the parliament sitting, and. one for the synod : 
referred to Dr. Pory and the Archbishop's other chaplains to 
draw up and present the same to this House the next session. " 
"May 31. Dr. Pory introduxit formam precationum pro 
parliamento et synodo. The approbation of them referred to 
the Dean of Wells (Dr. Creighton), Dr. Creed, Dr. Pearson, 
Dr. Crowther, and the Archbishop's two chaplains. " [Card- 
well's Conf. p. 374:.] But a general fast was ordered for 
June 12th, and in the Form of Prayer printed for use on that 
occasion the Prayer for the Parliament appears in its present 
form. This looks as if the modification of the prayer of 1625 
had been adopted as having already had Royal sanction ; and 



1 " A Forme of Common Prayer . . . to be read every Wednesday during 
the present visitation. Set forth by His Majestie's Authority. Rei>rinted 
at London by Bonham Norton and John Bill, Printers to the King's most 
excellent Majestic Anno 1625." 



as if it was afterwards substituted for Dr. Pory's proposed 
prayers for the Parliament and the Convocation. 

This prayer may have been intended only for use before the 
several Houses of Parliament, when it was inserted here in 
1661. Yet the remarks made on the Ember Collect apply to 
it in no small degree ; and the general prayers of the Church 
may be expected to bring down a blessing upon the delibera- 
tions of the Parliament in a higher degree than the local 
prayers daily used in each House. 

It may be mentioned that the expression ' ' most great, 
learned, and religious king, " is contained in James I. 's Act 
for a Thanksgiving on the Fifth of November. 

§ Prayer for all Conditions of Men. 

This prayer was composed by Dr. Peter Gunning, after- 
wards Bishop, successively, of Chichester and Ely, and one of 
the chief instruments, under God, in the restoration of the 
Prayer Book to national use in 1662. It has usually been 
supposed to be a condensed form of a longer prayer, in which 
he had endeavoured to satisfy the objections of the Puritans 
against the collect form of the Five Prayers, by amalgamating 
the substance of them into one. The first idea of it seems, 
however, to be taken from the nine ancient Collects for Good 
Friday, of which we only retain three. Dr. Bisse states that 
when Gunning was Master of St. John's College, Cambridge, 
he would not allow this prayer to be used at Evensong, 
declaring that he had composed it only for Morning use, as a 
substitute for the Litany. And certainly, if it had been in- 
tended for constant use, it is strange that it was not placed 
before the Prayer of St. Chrysostom in Morning and Evening 
Prayer, but among the "Prayers upon Several Occasions." 
The original intention must certainly have been to confine 
this general supplication to occasional use ; and the meaning 
of "to be used" is probably identical with "that may be 
tised." There are circumstances under which it may be desir- 
able to shorten the Service ; and if the omission of this prayer 
can thus be considered as permissible, it will offer one means 
of doincr so. 



Prapcr0 ano Cbanfesfftoinga. 



239 



■THANKSGIVINGS. 



IT A General Thanksgiving. 

ALMIGHTY God, Father of all mercies, we 
■ i"A . Thine unworthy servants do give Thee 
most humble and hearty thanks for all Thy good- 
ness and loving-kindness to us, and to all men ; 
* Tins to be said [* particularly t° those who desire 
when any that now to offer up their praises and 

have been prayed ,, , . . . „,. , 

for desire to re- thanksgivings for Ihy Late mercies 
turn praise. vouchsafed unto them.] We bless 
Thee for our creation, preservation, and all the 
blessings of this life ; but above all, for Thine 
inestimable love in the redemption of the world 
by our Lord Jesus Christ ; for the means of 
grace, and for the hope of glory. And, we 
beseech Thee, give us that due sense of all Thy 
mercies, that our hearts may be unfeignedly 
thankful, and that we *shew forth Thy praise, not 
only with our lips, but in our lives ; by giving 
up our selves to Thy service, and by walking 
before Thee in holiness and righteousness all our 
days ; through Jesus Christ our Lord, to 
Whom with Thee and the Holy Ghost be all 
honour and glory, world without end. Amen. 

IT For Rain. 

OGOD our heavenly Father, Who by Thy 
gracious providence dost cause the former 
and the latter rain to descend upon the earth, 
that it may bring forth fruit for the use of man ; 
We give Thee humble thanks that it hath pleased 
Thee, in our great necessity, to send us at the 



1 See notes belou 



"> Al. may shew 
forth, as in Irish 
MS. 



last a joyful rain upon Thine inheritance, and to 
refresh it when it was dry, to the great comfort 
of us Thy unworthy servants, and to the glory of 
Thy holy Name ; through Thy mercies in Jesus 
Christ our Lord. Amen. 

51 For fair weather. 

OLOED God, Who hast justly humbled us by 
Thy late plague of immoderate rain and 
waters, and in Thy mercy hast relieved and com- 
forted our souls by this seasonable and blessed 
change of weather ; We praise and glorify Thy 
holy Name for this Thy mercy, and will always 
declare Thy loving-kindness from generation to 
generation ; through Jesus Christ our Lord. 
Amen. 

IT For Plenty. 

OMOST merciful Father, Who of Thy 
gracious goodness hast heard the devout 
prayers of Thy Church, and turned our dearth 
and scarcity into cheapness and plenty ; We give 
Thee humble thanks for this Thy special bounty; 
beseeching Thee to continue Thy loving-kindness 
unto us, that our land may yield us her fruits of 
increase, to Thy glory and our comfort ; through 
Jesus Christ our Lord. Amen. 

If For peace and deliverance from our enemies. 

O ALMIGHTY God, Who art a strong 
tower of defence unto Thy servants 
against the face of their enemies ; We yield Thee 
praise and thanksgiving for our deliverance from 



The prayer is cast in the mould of that for the Church in 
the Communion Service. Bishop Cosin altered the preface of 
that prayer to "Let us pray for the good estate of Christ's 
Catholick Church," and the title of the prayer in the Rubric 
at the end of the Communion Service was altered by him in 
the same way. The title was often so printed in the last 
century, and had appeared in the same form in a book of 
Hours printed in 1531. [See notes on Prayer for Church in 
Communion Service.] 

The tone and the language of the prayer very successfully 
imitate those of the ancient collects, and the condensation of 
its petitions shews how thoroughly and spiritually the author 
of it entered into the worth of that ancient mode of prayer, 
as distinguished from the verbose meditations which were 
substituted for it in the Occasional Services of James I. The 
petition, " That all who profess and call themselves Christians, 
may be led into the way of truth, " was evidently framed with 
reference to the Puritan Nonconformists, who had sprung up 
in such large numbers during the great Rebellion ; but it is 
equally applicable as a prayer of charity for Dissenters at all 
times ; and no words could be more gentle or loving than 
these, when connected with the petitions for unity, peace, and 
righteousness which follow. The concluding petitions have 
an analogy with the Memoria? Communes of the Salisbury Use, 
"Pro quacunque tribulatione," and "Pro infirmo. " In another 
Memoria, that "Pro amico" which comes between these two, 
the name of the person prayed for was mentioned, which may 
have suggested the parenthetical reference to individuals in 
this prayer. 1 

There was, beside these Common Memorials, a Daily Prayer 
for the Sick in the Service at Prime, as follows : — ■ 

Omnipotcns sempitcrne Almighty and everlasting 

Deus : salus aiterna creden- God, the eternal salvation of 
tiuin, exaudi nos pro famulis them tiiat believe, hear us on 

1 Bishop Cosin provided a short service to be used in this place for any 
persons deBiring the prayers of the Church. [See the nolo at the end of tiie 
Visitation Office, p. 470.] 



tuis pro quibus misericordia? behalf of those Thy servants 

tuae imploramus auxilium ; ut for whom we beseech the help 

reddita sibi sanitate, gratiarum of Thy mercy ; that health be- 

tibi in ecclesia tua referant ing restored unto them, they 

actiones. Per Christum, may render thanks to Thee in 

Amen. [Gelas.] Thy Church ; through Jesus 

Christ our Lord. Amen. 

It is a very excellent practice, when any are known to be 
dying, to commend them to the prayers of the Church (by 
name or otherwise) before the Prayer for all Conditions of 
Men is said. It is equally applicable to cases of mental or 
bodily distress, as well as to its more familiar use in the case 
of sick persons ; and the afflictions or distresses of "mind, 
body, or estate, " which are so tersely but comprehensively 
named, shew clearly that the special clause of intercession was 
not by any means intended to be limited to sickness. 

THE OCCASIONAL THANKSGIVINGS. 

These were all placed as they now stand in 1601 ; but they 
were, with two exceptions, printed at the end of the Litany 
(by Royal authority only), after the Hampton Court Confer- 
ence in 1604. The particular circumstances under which this 
liberty was taken witli the Prayer Book by James I. are men- 
tioned in the Historical Introduction. It is unnecessary to 
add anything further here than that the Occasional Thanks- 
givings are now as entirely a part of the Prayer Book sanc- 
tioned by the Church as any other prayers. 

§ The General Thanksgiving. 

This is called "General " because it is a Thanksgiving on 
behalf of "all men," as the preceding collect or prayer is 
" for all conditions of men." 

It was composed or compiled by Reynolds, Bishop of Nor- 
wich, for the revision of 1661. The first portion of it appears 
to be borrowed from the following opening of a Thanksgiving 
composed by Queen Elizabeth after one of her progresses, ana 
which is printed (from a copy in the State Paper Office) in the 



240 



drapers anti Cbanfesgitrings. 



those great and apparent dangers wherewith we 
were compassed : We acknowledge it Thy good- 
ness that we were not delivered over as a prey 
unto them ; beseeching Thee still to continue such 
Thy mercies towards us, that all the world may 
know that Thou art our Saviour and mighty 
Deliverer; through Jesus Christ our Lord. 
Amen. 

1T For restoring publick peace at home. 

O ETERNAL God, our heavenly Father, 
Who alone makest men to be of one mind 
in a house, and stillest the outrage of a violent 
and unruly people; We bless Thy holy Name, 
that it hath pleased Thee to appease the seditious 
tumults which have been lately raised up amongst 
us ; most humbly beseeching Thee to grant to all 
of us grace, that we may henceforth obediently 
walk in Thy holy commandments ; and, leading 
a quiet and peaceable life in all godliness and 
honesty, may continually offer unto Thee our 
sacrifice of praise and thanksgiving for these Thy 
mercies towards us ; through Jesus Christ our 
Lord. Amen. 

IT For deliverance from the Plague, or other common 
sickness. 

LORD God, Who hast wounded us for our 
sins, and consumed us for our transgres- 



o 



sions, by Thy late heavy and dreadful visitation ; 
and now, in the midst of judgement remember- 
ing mercy, hast redeemed our souls from the 
jaws of death; We offer unto Thy fatherly 
goodness our selves, our souls and bodies, 
which Thou hast delivered, to be a living 
sacrifice unto Thee, always praising and mag- 
nifying Thy mercies in the midst of Thy 
Church; through Jesus Christ our Lord. 
Amen. 

IT Or this. 

\ A7~E humbly acknowledge before Thee, 
VV most merciful Father, that all the 
punishments which are threatened in Thy law 
might justly have fallen upon us, by reason of 
our manifold transgressions and hardness of 
heart ; Yet seeing it hath pleased Thee of Thy 
tender mercy, upon our weak and unworthy 
humiliation, to assuage the contagious sickness 
wherewith we lately have been sore afflicted, 
and to restore the voice of joy and health 
into our dwelbngs ; We offer unto Thy Divine 
Majesty the sacrifice of praise and thanks- 
giving, lauding and magnifying Thy glorious 
Name for such Thy preservation and providence 
over us; through Jesus Christ our Lord. 
Amen. 



" Liturgies of Queen Elizabeth" of the Parker Society, p. 667 : 
" I render unto Thee, Merciful and Heavenly Father, most 
humble and hearty thanks for Thy manifold mercies so abun- 
dantly bestowed upon me, as well for my creation, preserva- 
tion, regeneration, and all other Thy benefits and great mercies 
exhibited in Christ Jesus ..." But it is possible that there 
is some older prayer, as yet unnoticed, which was the original 
of both Queen Elizabeth's and Bishop Reynolds'. 

The remarks which have been made respecting the special 
clause in the " Prayer for all Conditions of Men," apply also 
to the special clause in the General Thanksgiving. 

There is no authority whatever for the congregation say- 
ing the General Thanksgiving with or after the Minister. 
Wherever this is intended the several clauses of the formulary 
are printed with capital initials. 

§ For restoring publick peace at home. 

This is to be found in the margin of Cosin's Durham Prayer 
Book in his handwriting, but the original draft of it is due to 
Bishop Wren, who wrote it in the following form :— 

"A Thanksgiving for the Restoring of Public Peace. 

" Eternal God, our Heavenly Father, Who alone makest 
men to be of one mind in an house, and art the God of peace 
and unity in every nation, we bless Thy Holy Name for this 
gracious change among us, and that it hath pleased Thee with 
so high a hand to appease these seditions and tumults which 
by the subtlety of the Devil were raised up and long fomented 



among us, and so to subdue the oppositions of men of evil 
minds as that, through Thy grace, we may now assemble in 
peace and safety to offer up unto Thee this our sacrifice of 
praise and thanksgiving through Jesus Christ our Lord. 
Amen. " 1 

There were two other changes made in the course of writ- 
ing it, with the evident object of moulding it in as charitable 
a form as possible. "Madness of a raging and unreasonable 
people " was one of the original phrases ; and, " Grant that 
we may henceforth live in peace and unity," was another; 
and both are altered in Cosin's own writing. This Thanks- 
giving offers another illustration of the restrained and tem- 
perate spirit in which the restoration of the Prayer Book and 
its revision were undertaken by men who had suffered so 
much from the "outrage of a violent and unruly people," as 
Wren, Cosin, and their coadjutors had suffered for many 
years. 

Except the General Thanksgiving, none of these Occasional 
Thanksgivings are well adapted to the necessities of present 
times ; and the introduction of several new "Memoriae Com- 
munes " would be a good work of revision, provided they 
were worded in language whose suitableness and dignity 
made them fit to be placed beside more ancient parts of the 
Prayer Book. 

1 Bishop Jacobson's Fragmentary Illustrations of Prayer Book, p. 64. 



AN INTRODUCTION 



COLLECTS, EPISTLES, AND GOSPELS. 



The Liturgy consists of a fixed and unvarying portion, and 
of a portion which varies at least once a week ; the fixed part 
is printed by itself in a later division of the Prayer Book, and 
the variable part is that included under the title of "The 
Collects, Epistles, and Gospels, to be used throughout the 
year," and now coming under notice. 

In the early ages of the Church the Office of the Holy Com- 
munion was contained in several separate volumes, one for the 
Epistles, called the Comes, Lectionarius, or Epistolarium ; 
another for the Gospels, called the Evangelistarium ; a third 
for the Anthems, called the Antiphonarius, or Gradual ; and 
a fourth for the fixed part of the Service and the Collects, 
which went by the name of the Liber Sacramentorum, or 
Sacramentary. These four separate volumes were eventually 
united into one, 1 under the name of the Missal ; and the two 
portions of the Prayer Book in which the varying and unvary- 
ing parts of the Communion Service are contained constitute, 
in fact, the Missal of the Church of England, which is almost 
universally bound in a separate form for use at the Altar. 

The modern arrangement of these variable parts of the 
Liturgy is derived directly from the ancient Missals of the 
Church of England, of which the principal one was that of 
Salisbury. Like the rest of the Prayer Book, it has under- 
gone some condensation. Offertory sentences were formerly 
placed in this part of the Liturgy, but are now collected into 
the unvarying portion. There was also a short Anthem, or 
Gradual (with its response), placed after every Epistle, and 
a Collect called " Post-Communio," but both of these have 
been discontinued. The Introit, or Officium, 2 was likewise 
appointed for every celebration of the Holy Communion, and 
a short Anthem, the " Communio," to be sung during the 
Administration. In the first Prayer Book the Introits were 
taken from the Psalms, 3 and each one was printed before its 

1 The tendency to condense all the Offices of Divine Services into one 
volume is shewn in the fact that printed Breviaries often contained the 
Preparation, the Ordinary, the Canon, a Mass for the Dead, and several 
votive Masses. The following are examples : Brit. Mus. Lib. Sarum, 
1499 [C. 41 a], 1510 [C. 35 d]. Bodl. Lib. Sarum, 1507 [Gough Miss. 73], 1514 
[Id. 9], 1535 [Id. 192, 193], 1541 [Id. 38]. 

2 See the notes for the First Sunday in Advent [p. 247] for the mode in 
which the Office or Introit was anciently sung. 

3 It may be useful to annex a list of the Introits as arranged in the First 
English Prayer Book, as many Ritualists think them better adapted for 
their purpose than hymns : — 

INTROITS. 



Psalm 

1st Sunday in Advent i. 

2nd ,, „ cxx. 

3rd ,, ,, iv. 

4th „ „ v. 

Christ. Day, 1st Communion xcviii. 

„ 2nd „ viii. 

F. of St. Stephen lii. 

,, St. John, Evangelist... xi. 

,, the Holy Innocents lxxix. 

Sunday after Christmas cxxi. 

Circumcision cxxii. 

Epiphany xcvi. 

IstSundayaftertheEpiphany xiii. 

2nd ,, ,, ,, xiv. 

3rd ,, ,, „ xv. 

4th „ ,, „ ii. 

5th ,, ,, ,, xx. 

6th ,, ,, ,, xx. 

Septuagesima xxiii. 

Sexagesima xxiv. 

Quinquagesima xxvi. 

Ash-Wednesday vi. 

1st Sunday in Lent xxxii. 

2nd ,, ,, cxxx. 

3rd „ xliii. 

4th „ ,, xlvi. 

5th „ ,, liv. 

Sunday next before Easter . . lxi. 



Psalm 

Good Friday xxii. 

Easter Even lxxxviii. 

Easter Day, 1st Communion xvi. 

„ 2nd ,, iii. 

Monday in Easter "Week . . . lxii. 

Tuesday ,, ,, ... cxiii. 

1st Sunday after Easter . . . cxii. 
2nd „ ,, ... lxx. 

3rd „ „ ... Ixxv. 

4th ,, ,, ... lxxxii. 

5th ,, ,, ... lxxxiv. 

Ascension Day xlvii. 

Sunday alter Ascension Day xciii. 

WhitBunday xxxiii. 

Monday in Whitsuu Week c. 

Tuesday ,, ,, ci. 

Trinity Sunday lxvii. 

1st Sun. after ) . | Beati imma- 
Trinity f cxlx - \ culati. 



2nd 
3rd 



In quo cor- 
( riget ? 
( Retribue 
\ servo tuo. 
J Adhmsit pa- 
\ vimento. 
. . legem pone. 
. . Et veniat. 
. . Memor esto. 



Collect ; but hymns have been generally substituted since 
their omission. The "Communio " was also fixed in the first 
Prayer Book, being the Anthem, " Lamb of God, Which 
takest away the sins of the world, have mercy upon us ; " and 
for this, a soft and solemn organ voluntary seems to have 
been afterwards substituted, such as is still to be heard at 
Durham Cathedral and elsewhere during the Administration. 
Twenty-two Post - Communions were also provided and 
printed after the Agnus Dei. These were sentences from the 
Gospels and Epistles of the New Testament : and the Rubric 
preceding them ordered that one should be sung by the 
Clerks when the Communion was ended. 

This arrangement of the variable parts of the Communion 
Service is, however, much more ancient than the Salisbury 
Missal. The selection of the Epistles and Gospels for the 
Sundays and some of the other Holydays is attributed to 
St. Jerome in the fourth century ; and most of the Collects 
come to us originally from the Sacramentaries of St. Leo, St. 
Gelasius, and St. Gregory ; the last of whom died a.d. 604. 

§ Collects. 

The Collects which are now used in the Communion Service 
appear to be the growth of the fifth and sixth centuries, as is 
stated above ; though it is far from being improbable that 
the Sacramentaries of that date were, to a large extent, com- 
pilations of previously existing forr"s. rather than original 
compositions of those whose names they bear. These Sucia- 
mentaries have the appearance of methodizing and rearrang- 
ing established customs and formularies ; and there is an 
antecedent improbability in the statement that SS. Leo, 
Gregory, or any other single individual, invented so large a 
body of public devotions, and wrought so great a revolution 
in the habits of the Church, as to bring it suddenly into use. 
Cardinal Bona [Rer. Liturg. ii. 5 ; iv.] gives some evidence 
in support of the supposed Apostolic origin of the form of 
prayer known by the name of Collect, though he thinks the 
general tradition of the Christian world a sufficient proof that 
St. Gelasius and St. Gregory composed those now in use. 

It may be considered an argument against this theory of 
Apostolic origin that the Collect is a form of prayer unknown 
in the Eastern Church, which has always been so conserva- 
tive with regard to its ancient customs and formularies. But 
Freeman has shewn that there is a distinct likeness between 
certain kinds of hymns (called ' ' Exaposteilaria ") of the Eastern 
Church, and the Collects of the Western, by which a common 



8th Sun. 
Trim' 

9th 

10th 

llth 

I2th 

13th 

14th 

15th 

16th 

17th 
18th 
19th 

20th 

21st 



after 

ty 



1 



Psalm 

cxix. ..Portio mens. 

( Bonitatem 
" ^ fecisti. 
,, .Manus tuce. 

\Defecit ani- 
' ' i ma. 

_( In ceter- 
" \ num. 

j Quomodo dl- 
" \ lexi. 

J Lucerna pe- 
" ( dibus. 

J Iniquos 
" \ odio. 

j Feeijudi- 
" ( eium. 
,, ..Mirabilia. 
,, ..Justuses. 

j Clamavi in 

\ toto. 

j Vide humi- 
" ( litatcm. 

j Prindpcs 
" ( pi'rsecitll 



22nd Sun. after \ 

Trinity 
23rd 

24th „ 
25th 



Psalm 
( Appropin- 



| CX1X -1 quet. 

cxxiv, 

cxxv. 

cxxvii 



St. Andrew, Apostle cxxix. 

St. Thomas, Apostle cxxviii. 

Ccnvsrsicn cf St. Itul ixxxviii 
Purification of St. Mary, V. cxxxiv. 

St. Matthias, Apostle 

Annunciation of the Vir- \ 

gin Mary J 

St. Mark, Evang 

St. Philip and St. Jaim's. . . 

St. Barnabas, Apostle 

St. John Baptist exliii 

St. Peter, Apostle cxliv. 

St. James, Apostle exlviii. 

St. Bartholomew, Apostle.. CXV. 

St. Matthew, Apostle cxvii. 

St. Michael and all Angels. cxiii. 

St. Luke, Evnngelist exxxvii. 

St. Simon and St. Jude, 

Apostles el. 

All Saints exlix 



cxl. 



exli. 

exxxiii. 

cxiii. 



an 3|ntronuction to the Collects, Cpistles, ano Gospels. 



origin seems to be indicated ; and he gives the following 
hymns at Lauds on Easter Day as an example [Freeman's 
Principles of Divine Service, i. 142]: — 

"Thou, O Lord, that didst endure the cross, and didst 
abolish death, and didst rise again from the dead, give peace 
in our life, as only Almighty. " 

"Thou, Christ, Who didst raise man by Thy resurrection, 
vouchsafe that we may witli pure hearts hymn and glorify 
Thee. " 

Although the variable Exaposteilaria in actual use are 
attributed to a Ritualist of the tenth century, Freeman con- 
siders that they represent a much older system of precatory 
hymns, and quotes from Neale that the aim of them "seems 
originally to have been a kind of invocation of the grace of 
God," which is a special feature of Collects. 

It is not quite correct, therefore, to say that such a form of 
prayer is wholly unknown in the Eastern Church ; and this 
argument against the primitive antiquity of it cannot be con- 
sidered to have much force. 

There are two, and only two, prayers of the Church given 
in the New Testament. Both of these are in the Acts of the 
Apostles, and both of them have a striking similarity to the 
prayers we now know as Collects. The first is, " Thou, Lord, 
Which knowest the hearts of all men, shew whether of these 
two Thou hast chosen, that he may take part of this ministry 
and apostleship, from which Judas by transgression fell, that 
he might go to his own place." [Acts i. 24, 25.] The second 
is, ' ' Lord, Thou art God, Which hast made heaven, and 
earth, and the sea, and all that in them is : Who by the 
mouth of Thy servant David hast said, Why did the heathen 
rage, and the people imagine vain things ? The kings of the 
earth stood up, and the rulers were gathered together against 
the Lord, and against His Christ. For of a truth against Thy 
holy Child Jesus, Whom Thou hast anointed, both Herod, 
and Pontius Pilate, with the Gentiles, and the people of 
Israel, were gathered together, for to do whatsoever Thy hand 
and Thy counsel determined before to be done. And now, 
Lord, behold their threatenings : and grant unto Thy servants, 
that with all boldness they may speak Thy word, by stretch- 
ing forth Thine hand to heal ; and that signs and wonders 
may be done by the Name of Thy holy Child Jesus. " [Acts 
iv. 24-30.] In both of these prayers, the address, or invoca- 
tion, is a prominent future ; and in the latter it occupies 
more than two-thirds of the whole prayer ; while the actual 
supplication itself, though in both cases of the highest impor- 
tance possible, is condensed into a few simple words. These 
Apostolic prayers, therefore, bear a great resemblance to Col- 
lects, and might not unreasonably be spoken of as the earliest 
on record. 

But the real model of this form of prayer is to be found in 
a still higher quarter, the Lord's Prayer itself. If we com- 
pare some of the best of our ancient or modern Collects (as, 
for instance, the Collect for Whitsunday, which has been 
familiarly known to the Church in her daily Service for at 
least twelve centuries and a half, or that for the Sunday after 
Ascension, which is partly of Reformation date) with the 
Prayer of Prayers, we shall find in both that the tone is 
chiefly that of adoration, and subordinately that of supplica- 
tion ; and, also, that the human prayer follows the Divine 
pattern in the adoption of a condensed form of expression, 
which is in strict accordance with the injunction, "God is 
in heaven, and thou upon earth, therefore let thy words be 
few." Such a comparison will bring home a conviction to the 
mind, that when we use this terse form of mixed adoration 
and prayer we are not far from carrying out, with literal 
exactness, the still more authoritative injunction of Him Who 
gave us His own prayer as the type of all others, "After this 
manner, therefore, pray ye." 1 

The origin of the name " Collect " is uncertain ; and various 
meanings have been given to it. Some Ritualists have con- 
nected it with the collected assembly 2 of the people ; others 
have interpreted the name as indicating that the prayer so 
called collects together the topics of previous prayers, or else 

1 It is an ancient rule of the Church to have an uneven number of Col- 
lects. Mierologus [iv.] says that either one, three, five, or seven are used: 
one from tradition ; three, because our Lord prayed thrice in His Agony ; 
five, because of His fivefold Passion ; seven, because there are seven peti- 
tions in the Lord's Prayer. A general Rubric of the Sarum Missal says, 
" More than seven Collects are never to be said, for Christ in the Lord's 
Prayer did not exceed seven petitions. An uneven number of Collects is 
always to be preserved, except in Christmas Week, both at Mass and at 
Mattins. If the number of Collects is naturally even, it is made uneven by 
adding the Memorial of All Saints." [Sar. Miss, in Eng. xxxi.J 

2 The Holy Communion was once known by the name Collecta. [Bona, 
Rer. Litury. i. 3. ii.] 



those of the Epistle and Gospel for the day. But the most 
reasonable interpretation seems to be that which distinguishes 
the Collect as the prayer offered by the priest alone on behalf 
of the people, while in Litanies and Versicles the priest and 
the people pray alternately. This interpretation is found in 
Bona, Iter. Liturg. ii. 5. iii. ; Durand. iii. 13 ; and Mierologus, 
iii. ; the words of the latter being, " Oratio quam Collectam 
dicunt, eo quod sacerdos, qui legatione fungitur pro populo 
ad Dominum omnium petitiones ea oratione colligit atque 
concludit. " So in the commentary on the Divine Offices of 
Syon, the explanation of the word is given thus : " Yt is as 
moche as to saye a gatherynge togyther, for before thys prayer 
ye dresse you to god, and gather you in onhed to pray in the 
person of holy chirche, that ye sholde be the soner harde." 
And with respect to the ending the explanation is very pro- 
perly given : "Ye ende all youre orysons by oure lorde Jesu 
cryste, and in hys blyssed name, by cause he sayde in his 
gospel, that what euer ye aske the father in my name, he 
shall gyue yt you." [Mirror of our Lady, p. 134, Blunts 
ed.] As of Common Prayer in general, therefore, so we 
may conclude especially of the Collect in particular, that it is 
the supplication of many gathered into one by the voice of 
the priest, and offered up by him to the Father, through our 
Lord and only Mediator. 

There is a very exact and definite character in the structure 
of Collects ; so exact, that certain rules have been deduced 
from these prayers of the Saints for the construction of others, 
as rules of grammar are deduced from classic writers. 

First, may be mentioned the characteristics which dis- 
tinguish this special form of prayer, and which have been 
loosely mentioned above : — 

1. A Collect consists of a single period, seldom a long 

one. 

2. A single petition only is offered in it. 

3. Mention is made of our Lord's Mediation ; or else 

4. It ends with an inscription of praise to God. 

These features of the Collect at once distinguish it from the 
long and often involved forms of Eastern prayers, and also 
from the precatory meditations which became so familiar to 
English people in the seventeenth century ; and the chas- 
tened yet comprehensive character of Collects is owing, in no 
small degree, to the necessities imposed upon the writers of 
them by this structure. 

This general outline of the Collect developes itself in detail 
on a plan of which the most perfect form may be represented 
by two of our finest specimens, the one as old as the Sacra- 
mentary of St. Gregory, in the sixth century, the other com- 
posed by Bishop Cosin, more than a thousand years later. 





Whitsunday. 


tith Sunday after Epiphany. 


1. Invocation. 


GOD, 


GOD, 


2. Reason on 
which the Peti- 
tion is to be 
founded. 


Who as at this time didst 
teach the hearts of Thy 
faithful people by sending 
to them the light of Thy 
Holy Spirit ; 


Whose blessed Son was 
manifested that He might 
destroy the works of the 
devil, and make us the 
sons of God, and heirs of 
eternal life ; 


3. Petition. 


grant us by the same Spirit 
to have a right judgement 
in all things, 


grant us, we beseech Thee, 
that having this hope, we 
may purify ourselves, even 
as He is pure ; 


4. Benefit hoped 
for. 


and evermore to rejoice in 
His holy comfort ; 


that when He shall appear 
again with power and great 
glory, we may be made like 
unto Him in His eternal 
and glorious Kingdom, 


5. Mention of 
Christ's Media- 
tion, or Ascrip- 
tion of praise : 
or both. 


through the merits of 
Christ Jesus our Saviour, 
Who liveth and reigneth 
with Thee, in the unity of 
the same Spirit, one God, 
world without end. 


where with Thee, Father, 
and Thee, Holy Ghost, 
He liveth and reigneth, 
ever one God, world with- 
out end. 



Thus it will be observed that, " after the Invocation, a 
foundation is laid for the petition by the recital of some 
doctrine, or of some fact of Gospel history, which is to be 
commemorated. Upon this foundation so laid down rises 
the petition or body of the prayer. Then, in a perfect speci- 
men . . . the petition has the wings of a holy aspiration given 
to it, whereupon it may soar to heaven. Then follows the 
conclusion, which, in the case of prayers not addressed to the 



0n 3!ntrotJuctton to tbt Collects, (Epistles, ano Gospels. 



243 



Mediator, is always through the Mediator, and which some- 
times involves a Doxology, or Ascription of praise." 1 This 
last member of the Collect has, indeed, always been con- 
structed with great care, and according to rules which were 
put into the form of memorial verses, at a period when it was 
the custom to write the Collect in a short form, and only to 
indicate the ending by "per," "Qui vivis," "per eundem," 
or whatever else were its first word or words. One of these 
aids to memory is as follows : — 



" 'Per Dominum,' dicas si Patrem Presbyter oras. 
Si Christum memores 'per Eundem,' dicere debes. 



Si loqueris Christo 'Qui vivis,' scire memento ; 

'Qui Tecum,' si sit collectae finis in Ipso ; 

Si memores Flamen ; ' Ejusdem,' die prope finem." 

Illustrations of these several endings will be found in the 
Collects for the Epiphany, the Nativity, Easter Day, and 
Whitsun Day. 

The number of the variable Collects in the Book of Com- 
mon Prayer is eighty-three. They are all traced to their 
original sources, so far as these have been discovered, in the 
following pages ; and the annexed Table gives a compendious 
view of the origin and dates of the whole number. 



Table of Collects. 



1 

Translated from Collects of the Early Church which had been in the English Service- 








books from at least a.d. 1085. 




Translated or adapted from 
very ancient Prayers, An- 
thems, etc. 


Composed expressly for the 
Book of Common Prayer. 


First found in theSacramen- 


First found in the Sacramen- 


First found in the Sacramen- 


tary of St. Leo, Bishop of 


tary of St. Gelasius, Bishop 


tary of St. Gregory, Bishop 






Borne, a.d. 440-461. 


of Borne, a.d. 492-496. 


of Borne, a.d. 590-604. 






3rd Sunday after Easter. 


4th Sunday in Advent. 


St. Stephen. 


1st Sunday in Advent. 


a.d. 1549. 


5th Sunday after Trinity. 


Holy Innocents. 


St. John the Evangelist. 


Christmas Day. 


2nd Sunday in Advent. 


9th 


Sunday before Easter. 


Circumcision. 


Ash-Wednesday. 


Quinquagesima. 


10th 


Good Friday [2nd and 3rd 


Epiphany. 


1st Sunday after Easter. 


1st Sunday in Lent. 


12th 


Collects]. 


1st Sunday after Epiphany. 




2nd Sunday after Easter. 


13th ,, 


Easter Day. 


2nd 




St. Thomas. 


14th 


4th Sunday after Easter. 


3rd ,, 




St. Matthias. 




5th 


4th 




SS. Philip and James. 




Sunday after Ascension. 


5th 




St. Barnabas. 




1st Sunday after Trinity. 


Septuagesirna. 




St. John Baptist. 




2nd „ 


Sexagesima. 




St. Peter. 




6th 


2nd Sunday in Lent. 




St. James. 




7th 


3rd „ „ 




St. Matthew. 




8th 


4th „ 




St. Luke. 




11th 


5th 




SS. Simon and Judo. 




15th 


Good Friday [1st Collect]. 




All Saints. 




16th 


Ascension Day. 




a.d. 1552. 




18th 


Whitsun Day. 




St. Andrew. 




19th 


Trinity Sunday. 




A.D. 1661. 




20th 


3rd Sunday after Trinity. 




3rd Sunday in Advent. 




21st 


4th 

17th 

22nd 

23rd ,-,, „ 

24 th 

25th ,, „ 

Conversion of St. 1 aul. 

Purification. 

Annunciation. 

St. Mark. 

St. Bartholomew. 

St. Michael and all Angels. 




6th Sunday after Epiphany. 
Easter Even. 



The primary use of the Collect is to give a distinctive tone 
to the Eucharistic Service, striking the keynote of prayer for 
the particular occasion on which the Sacrifice is offered. But 
by the constant use of it in its appointed place in the Daily 
Mattins and Evensong, it also extends this Eucharistic 
speciality into the other public Services of the Church, and 
carries it forward from one celebration to another, linking 
these Offices on to the chief Service and Offering which the 
Church has to render to Almighty God. "Used after such 
celebration, the Collect is endued with a wonderful power 
for carrying on through the week the peculiar Eucharistic 
memories and work of the preceding Sunday, or of a Festival. 
Under whatsoever engaging or aweing aspect our Lord has 
more especially come to us then in virtue of the appointed 
Scriptures, the gracious and healthful visitation lives on in 
memory, nay, is prolonged in fact. Or in whatever special 
respect, again, suggested by these same Scriptures, and em- 
bodied for us in the Collect, we have desired to present our- 
selves ' a holy and lively sacrifice ' in that high ordinance, the 
same oblation of ourselves do we carry on and perpetuate by 
it. Through the Collect, in a word, we lay continually upon 
the altar our present sacrifice and service, and receive, in a 
manner, from the altar, a continuation of the heavenly gift. " 3 
Thus it is a constant memorial before God of the great 
Memorial which joins on the work of the Church on earth to 
the intercession of our Mediator in heaven ; and it is also a 

1 Gouxburn on the Communion Office, p. 37. Dean Goulburn's later 
work, The Collects of the Day, in 2 vols., 1880, is a treasury of learned and 
devotional comments upon them. 

2 A much longer form may be found at p. 73 of Chambers' Sanim Psalter, 
with an elaborate note on the subject. The following rules may prove 
sufficient for practical purposes at the present day :— 

[1] Collects addressed to God the Father should end : " Through Jesus 
Christ our Lord [or if our Lord has been previously mentioned: 'Through 
the same Jesus Christ our Lord'], Who liveth and reigneth with Thee and 
the [or if the Holy Ohost has iiccrt previously mentioned : ' The same '] 11 oly 
Ghost, one God, world without end. Amen." 

[2] Collects addressed to God the Son should end : " Who livest and 



memorial to the mind of every worshipper of the sanctirication 
which is brought upon all our days and all our prayers by the 
Sacramental Presence of our Blessed Lord. [See also p. 200. ] 

§ The Epistles and Gospels. 

The Holy Communion was celebrated and received by the 
faithful for nearly twenty years before St. Paul wrote his 
first Epistle, and for nearly thirty years before the first 
Gospel was written by St. Matthew ; and none of the Gospels 
or Epistles are likely to have been generally known in the 
Church until even a much later time. The Scriptures of the 
New Testament did not, therefore, form any part of the 
original Liturgies. 4 It has been supposed by many Ritualists 
that portions of the Old Testament were read at the time of 
the celebration : and the gradual introduction of our present 
system is indicated by the usage shewn in an Irish Communion 
Book of the sixth century, which has one unvarying Epistle 
and Gospel, 1 Cor. xi., and S. John vi. This system is 
attributed to St. Jerome by the almost unanimous voice of 
ancient writers on the Divine Service of the Church ; and a 
very ancient Book of Epistles and Gospels exists, called the 
Comes, which has gone by the name of St. Jerome at least 
since the time of Amalarius and Micrologus, in the ninth and 
eleventh centuries. 

The antiquity of the Comes Hieronymi has been disputed, 

reignest with the Father and the [or 'the same'] Holy Ghost, one God, 
world without end. Amen." 

[3] Collects addressed to the Blessed Trinity should end : " Who livest 
and reignest, one God, world without end. Amen." 

Some other variations, as "Where with Thee," after the mention of 
Heaven, will suggest themselves. The beautiful doxological ending which 
is found in many of the English Collects does not appear in the Latin 
originals. 

3 Freeman's Principles of Divine Service, i. 360. 

4 On the other hand, there are those who believe thai several expressions 
in the New Testament Scriptures are derived from Liturgies known to and 
used by the Apostles. [See an Essay on Liturgical Quotations In Nkalr's 
lAturgiology, pp. 411-474.] 



244 



3n 3lntroDuction to tbe Collects, Cpigtles, ano Gospels. 



chiefly because the system of Epistles and Gospels which it 
contains differs from that of the Roman rite ; but there seem 
to be several good reasons for supposing that it really belongs 
to as early a time as that of St. Jerome ; and as its system 
agrees with the old and modern English one, where it differs 
from the Roman, the question has a special interest in con- 
nection with the Book of Common Prayer. 

This ancient Lectionary, or Comes, was published by 
Pamelius in the second volume of his Lituryicon Eccleske 
Latince, under the title, D'uh II ierony mi presbyter i Comes sive 
Lrctionarius, and is also to be found in the eleventh volume 
of St. Jerome's Works, p. 526. It contains Epistles and 
Gospels for all the Sundays of the year, the Festivals of our 
Lord, some other Festivals, and many Ferial days. It is 
some evidence in favour of its great antiquity that no saints 
are commemorated in it of a later date than the time of St. 
Jerome ; and that the Epiphany is called by the name of the 
Theophany, a name which was discontinued not long after in 
the Western Church. The Comes is mentioned in the Charta 
Cornutiana, a foundation deed belonging to a church in 
France, and printed by Mabillon [Lit. Gall. Pref. vii], and 
this charter is as early as a.d. 471. It is mentioned by 
Amalarius [iii. 40], who wrote a.d. 820 ; and in Micrologus 
[xxv.], a liturgical treatise of about a.d. 1080, it is spoken of 
as "Liber Comitis sive Lectionarius, quern Sanctus Hierony- 
mus compaginavit :" while about the same time Beleth [lvii. ] 
writes that Pope Damasus requested St. Jerome to make a 
selection of Scriptures from the Old and New Testament to 
be read in the Church. The latter statement derives con- 
firmation from the fact that before the time of Damasus 
[a.d. 366-384] the Fathers cite Scripture without giving any 
indications of such a selection being in use : while after that 
time there are such indications in the writings of SS. Ambrose, 
Augustine, Leo, Salvian, and Caesarius ; the three latter of 
whom were accustomed to use St. Jerome's version of the 
Scriptures, and not the Septuagint. All this seems to shew 
that there is much to be said for the ancient statement that 
St. Jerome first arranged the Epistles and Gospels, and that 
his arrangement is extant in this Lectionary. 

In the Comes there are Scriptures for twenty-five Sundays 
after the Octave of Pentecost, as in our Prayer Book and in 
the ancient Salisbury Use (though in both the latter they are 
numbered as after Trinity), but the Roman rite has them only 
as far as the twenty-third Sunday after Pentecost. The 
Epistles and Gospels for these twenty-five Sundays and those 
for Advent exactly agree with the ancient and modern 
English, which (as will be seen in the references annexed to 
every Sunday in the following pages) are quite different in 
arrangement from the Roman. The Comes also contains 
Epistles and Gospels for Wednesdays and Fridays in Epiphany, 
Easter, and Trinity seasons, which were in the Salisbury 
Missal, but are not in the Roman. It has also five Sundays 
before Christmas (that is, in Advent), instead of four, a 
peculiarity of notation which indicates very early origin, and 
which is reproduced in the ' ' Sunday next before Advent " and 
four Sundays in Advent, of the English Use. These parallel 
peculiarities between the Comes and the English arrangement, 
differing as they do from the Roman, form a strong proof that 
our Eucharistic system of Scriptures had an origin quite 
independent of the Roman Liturgy ; or, at least, that it be- 
longs to a system which is much older than that now in use 
in the latter. It may be remarked, in conclusion (and per- 
haps this is the most important fact in connection with this 
diversity), that the Collects, Epistles, and Gospels for Trinity 
Season are all in harmony in the English Missal, while that 
harmony is entirely dislocated in the Roman. 

The principle on which portions of Holy Scripture are 
selected for the Epistles and Gospels is that of illustrating the 
two great divisions of the Christian year, from Advent to 
Trinity, and from Trinity to Advent. In the one, and more 
emphatic division, our Blessed Lord is set before us in a life- 
like diorama of Gospels, which tell us about Him and His 
work, not as in a past history, but with that present force, 
wherewith the events of His life and suffering are pleaded in 
the Litany. In nothing is the graphic action of the Church 
(sometimes very truly called "histrionic ") shewn more strongly 
than in the way by which the Gospels of the season are made 
the means of our living over again, year by year, the time of 
the Incarnation, from Bethlehem to Bethany ; while in the 
long-drawn season of Trinity, we see the Church's continuance 
by the power of the Pentecostal outpouring in the true faith 
of the Blessed Trinity, and in the faithful following of her 
Master and Head through a long probationary career. 

The special bearing of each Gospel and Epistle on the day 



for which it is appointed will be shewn in the Notes that 
follow. It is sufficient here to say, in conclusion, that the 
existing arrangement of them appears to be founded on some 
more ancient system of consecutive reading similar to that in 
use for our daily Lessons, a system still followed out in the 
East : that the Epistles have continued to be used in a con- 
secutive order, but that the Gospels have been chosen with 
the special object of illustrating the season ; or, where there 
is nothing particular to illustrate, of harmonizing with their 
respective Epistles. Whatever changes were made at the 
Reformation may be seen by the marginal notes in the middle 
column. In 1661 the only changes made were in the Gospels 
for the Holy Week, some of which were shortened by Bishop 
Cosin ; in the insertion of those for a Sixth Sunday- 
after Epiphany ; and in printing all Gospels and Epistles 
from the Authorized Version of 1611, instead of from that of 
1540. 

§ The Coincidence of Holydays. 

The Collects, Epistles, and Gospels give the keynote to 
the whole of the Services for Holydays ; Lessons, Hymns, 
and Ritual Colours, all following their lead. There are, how- 
ever, several days in every year in which two sets of these 
will offer themselves for use, as, for example, when a Saint's 
Day falls on a Sunday, and it then becomes necessary to have 
some rule for determining which of the two is to be used, and 
to what extent the other is to be set aside. 

As regards the latter point, it may be observed that in the 
ancient Church of England it was the usual custom to pass 
over the inferior festival altogether on the day of the superior 
one, transferring its observance to the next day, or to the 
next day which was not a festival. It does not appear as if 
this custom had been continued in modern times ; and if it 
is not adopted, then the Epistle, Gospel, and Lessons for the 
inferior Holyday are necessarily dropped for that occasion. 
But the day should be ritually noticed by the use of its Collect 
as a " Memorial " after the Collect of the Holyday whose 
services are used. 

In the following Table the principles of the ancient Church 
of England are so far applied to the Holydays for which 
Collects, Epistles, and Gospels are provided in the Prayer 
Book, as to shew which is to be regarded as the superior and 
which the inferior day when there is such a coincidence or 
"occurrence " between any two of them ■} — 



Holyday of which the whole 


Holyday of which the Collect is 


Service is to be used. 




to be used as a Memorial. 


1st Sunday in Advent. 




St. Andrew. 


4th „ „ 




St. Thomas. 


St. Stephen. 






St. John the Evangelist. (_ 
Holy Innocents. 1 


1st Sunday after Christmas. 


Circumcision. 






Epiphany. 




2nd Sunday after Christmas. 


Conversion of St. Paul. 




3rd Sunday after Epiphany. 
/" 4th Sunday after Epiphany. 


Purification. 




1 Septuagesima. 
j Sexagesima. 
\ Quinquagesima. 


Septuagesima. 
Sexagesima. 
Quinquagesima. 4 


1 


J Conversion of St. Paul. 
\ St. Matthias. 


Ash-Wednesday. 




St. Matthias. 


3rd, 4th, 5th, and 6th Sundays") 




in Lent ; Wednesday in Holy ( 
"Week — Saturday in Easter f 


Annunciation. 


Week, inclusive. 






1st Sunday after Easter. 




( St. Mark. 

\ SS. Philip and James. 


St. Mark. 




1 2nd, 3rd, 4th, and 5th Sundays 
( after Easter. 


SS. Philip and James. 


r 


Ascension Day. 




SS. Philip and James. 


Whitsun Eve— Trinity Sun- 
day, inclusive. 


r 


St. Barnabas. 


St. Barnabas. 






St. John Baptist. 






St. Peter. 






St. James. 






St. Bartholomew. 
St. Matthew. 




Sundays after Trinity. 


St. Michael and all Angels. 






St. Luke. 






SS. Simon and Jude. 






All Saints. J 







1 This collision of one Holyday with another is known by the technical 
term of an "Occurrence; " but when the vigil of a festival falls upon a day 
which is a Holyday,— as, for instance, if the vigil of St. Mark were to fall 
on Easter Day, — the term "Concurrence" is used. An elaborate disserta- 
tion on the subject may be found in Gavanti Thes. Sacr. Kit. ii. 21-60, 
Merati's ed. Yen. 1702. 



THE 



COLLECTS EPISTLES AND GOSPELS 



TO BE USED THROUGHOUT THE YEAR 



If Note, that the Collect appointed for every Sunday, or for any Holiday that hath a Vigil or Eve, shall be said at the 

Evening Service next before. 



The First Sunday in Advent. 

"Dominica I. Advcntus Domini. 



*THE COLLECT. 



ALMIGHTY God, give us grace that we may 
-L±- cast away the works of darkness, and put 
upon us the armour of light, now in the time of 
this mortal life (in which Thy Son Jesus Christ 
came to visit us in great humility); that in the 
last day, when He shall come again in His 
glorious Majesty to judge both the quick and 
dead, we may rise to the life immortal, through 
Him Who liveth and reigneth with Thee and the 
Holy Ghost, now and ever. Amen. 
IT This Collect is to be repeated every day with the 
other Collects in Advent, until Christmas Eve. 



<*S>. g. Dom. I. in 

Adventu, 5§. 
* A.D. 1549. 
c [Greg. Hebd. ii. 

ante Nat. Domini.] 



['BENEDICTIO. 

OMNIPOTENS Deus vos placato vultu respi- 
ciat, et in vos donum Suee benedictionis 
infundat. Amen. Et qui hos dies incarnatione 
Unigeniti Sui fecit solemnes a cunctis preesentis 
et futuras vitse adversitatibus reddat indemnes. 
Amen. Ut qui de adventu Redemptoris nostri 
secundum carnem devota mente laetamini, in 
secundo, cum in maj estate venerit, praemiis 
pstemag vitas ditemini. Amen.] 



Collects . . . throughout the year] The Rubric at p. Ill may 
here be repeated, namely, "Note also, That the Collect, 
Epistle, and Gospel appointed for the Sunday shall serve all 
the week after where it is not in this book otherwise ordered. " 
On the custom of daily Celebration of the Holy Eucharist, see 
the Introduction to the Liturgy, beyond. 

any Holiday that hath a Vigil or Eve] This applies to all 
Festivals, since all Festivals have Eves, though some have 
not Vigils. 

the Evening Service next before] If the Vigil is kept on Satur- 
day [p. 118], the Collect is to be said on the Sunday Evening, 
not on the Saturday Evening, and before the Sunday Collect. 

with the other Collects] That is, after them. 

ADVENT. 

From the first institution of the great Festivals of the 
Church each of them occupied a central position in a series of 
days ; partly for the greater honour of the Festival itself, and 
partly for the sake of Christian discipline. Thus Christmas 
is preceded by the Sundays and Season of Advent, and fol- 
lowed by twelve days of continued Christian joy which end 
with Epiphany. 

Under its present name the season of Advent is not to be 
traced further back than the seventh century ; but Collects, 
Epistles, and Gospels for five Sundays before the Nativity of 
our Lord, and for the Wednesdays and Fridays also, are to 
be found in the ancient Sacramentaries, and in the Comes of 
St. Jerome. These offer good evidence that the observance 
of the season was introduced into the Church at the same 
time with the observance of Christmas : yet there is not, pro- 
perly speaking, any season of Advent in the Eastern Church, 
which has always carefully preserved ancient customs intact ; 
though it observes a Lent before Christmas as well as before 
Easter. 

Durandus (a laborious and painstaking writer, always to be 
respected, though not to be implicitly relied upon) writes 
that St. Peter instituted three whole weeks to be observed as 
a special season before Christmas, and so much of the fourth 
as extended to the Vigil of Christmas, which is not part of 
Advent. [Durand. vi. 2. ] This was probably a very ancient 



opinion, but the earliest extant historical evidence respecting 
Advent is that mentioned above, as contained in the Lection- 
ary of St. Jerome. Next come two homilies of Maximus, 
Bishop of Turin, A.D. 450, which are headed De Adventu 
Domini. In the following century are two other Sermons of 
Cassarius, Bishop of Aries [501-542] (formerly attributed to 
St. Augustine, and printed among his works), and in these 
there are full details respecting the season and its observance. 
In the latter part of the same century St. Gregory of Tours 
writes that Perpetuus, one of his predecessors, had ordered 
the observance of three days as fasts in every week, from the 
Feast of St. Martin to that of Christmas ; and this direction 
was enforced on the Clergy of France by the Council of Macon, 
held a.d. 581. In the Ambrosian and Mozarabic liturgies 
Advent Season commences at the same time : and it has also 
been sometimes known by the name Quadragesima Sancti 
Martini: from which it seems probable that the Western 
Churches of Europe originally kept six Advent Sundays, as 
the Eastern still keeps a forty days' fast, beginning on the 
same day. But the English Church, since the Conquest, at 
least, has observed four only, although the title of the Sunday 
preceding the first seems to offer an indication of a fifth in 
more ancient days. 

The rule by which Advent is determined defines the first 
Sunday as that which comes nearest, whether before or after, 
to St. Andrew's Day ; which is equivalent to saying that it is 
the first Sunday after November 26th. December 3rd is con- 
sequently the latest day on which it can occur. 

In the Latin and English Churches the Christian year com- 
mences with the First Sunday in Advent. Such, at least, has 
been the arrangement of the Collects, Epistles, and Gospels 
for many centuries, although the ancient Sacramentaries began 
the year with Christmas Day, and although the Prayer Book 
(until the change of style in 1752) contained an express "Mote, 
that the Supputation of the year of our Lord in tho Church of 
England beginneth the Five and Twentieth day of March." 
By either reckoning it is intended to number the times and 
seasons of the Church by tho Incarnation : and while tho 
computation from the Annunciation is moro correct from a 
theological and a chronological point of view, that from Advent 



240 



eDfje first ^unuap in anient. 



"THE EPISTLE. *Eom. xiii. 11-11. 



OWE no man any thing, but to love one another : 
for he that loveth another hath fulfilled 
the law. For this, Thou shalt not commit 
adultery, Thou shalt not kill, Thou shalt not 
steal, Thou shalt not bear false witness, Thou 
shalt not covet ; and if there be any other com- 
mandment, it is briefly comprehended in this 
saying, namely, Thou shalt love thy neighbour 
as thyself. Love worketh no ill to his neigh- 
bour : therefore love is the fulfilling of the law. 
And that, knowing the time, that now it is high 



" S. 13. ?9. Rom- 
an as~P. B. 
liastern. [29th 
Sunday from Whlt- 
sun Day.J Col. 3. 
4-11. 

b In these refer- 
ences the verse 
which ends the 
Epistle or Gospel 
has been added ; 
only that which 
begins it being 
giren in the MS. 
and the Sealed 
Books. 



time to awake out of sleep : for now is our 
salvation nearer than when we believed. The 
night is far spent, the day is at hand ; let us 
therefore cast off the works of darkness, and let 
us put on the armour of light. Let us walk 
honestly as in the day ; not in rioting and 
drunkenness, not in chambering and wantonness, 
not in strife and envying. But put ye on the 
Lord Jesus Christ, and make not provision for 
the flesh, to fulfil the lusts thereof. 



'THE GOSPEL. S. Matt. xxi. 1-9. 



TTTHEN they drew nigh unto Jerusalem, and 
V V were come to Bethphage, unto the 
mount of Olives, then sent Jesus two disciples, 
saying unto them, Go into the village over against 
you, and straightway ye shall find an ass tied, 
and a colt with her : loose them, and bring them 
unto Me. And if any man say ought unto you, 
ye shall say, The Lord hath need of them ; and 
straightway he will send them. All this wats 
done, that it might be fulfilled which was spoken 
by the Prophet, saying, Tell ye the daughter of 
Sion, Behold, thy King cometh unto thee, meek, 
and sitting upon an ass, and a colt the foal of an 
ass. And the disciples went, and did as Jesus 
commanded them ; and brought the ass, and the 
colt, and put on them their clothes, and they set 
Him thereon. And a very great multitude spread 



c s>. 

g. Mark 
Roman. 

liastern 
14. I-II. 



P. B. 

I. 1-8. 
Luke 21. 

Luke 



their garments in the way ; others cut down 
branches from the trees, and strawed them in the 
way. And the multitudes that went before, and 
that followed, cried, saying, Hosanna to the son 
of David ; Blessed is He that cometh in the 
Name of the Lord ; Hosanna in the highest. 
And when He was come into Jerusalem all the 
city was moved, saying, Who is this 1 And the 
multitude said, This is Jesus the Prophet of 
Nazareth of Galilee. And Jesus went into the 
temple of God, and cast out all them that sold 
and bought in the temple ; and overthrew the 
tables of the money-changers, and the seats of 
them that sold doves ; and said unto them, It is 
written, My house shall be called the house of 
prayer ; but ye have made it a den of thieves. 



and Christmas fits in far better with the vivid system of the 
Church by which she represents to us the life of our Lord 
year by year. Beginning the year with the Annunciation, we 
should be reminded by the new birth of Nature of the regene- 
ration of Human Nature : beginning it with Advent and 
Christmas, we have a more keen reminder of that humiliation 
of God the Son, by which the new birth of the world was 
accomplished. And as we number our years, not by the age 
of the world, nor by the time during which any earthly sove- 
reignty has lasted, but by the age of the Christian Church 
and the time during which the Kingdom of Christ has been 
established upon earth, calling each " the Year of our Lord," 
or "the Year of Grace :" so we begin every year with the 
season when grace first came by our Lord and King, through 
His Advent in the humility of His Incarnation. 

In very ancient times the season of Advent was observed 
as one of special prayer and discipline. As already stated, 
the Council of Macon in its ninth Canon directs the general 
observance by the Clergy of the Monday, Wednesday, and 
Friday fast-days, of which traces are found at an earlier 
period : and the Capitulars of Charlemagne also speak of a 
forty days' fast before Christmas. The strict Lenten observ- 
ance of the season was not, however, general. Amalarius, 
writing in the ninth century, speaks of it as being kept in 
that way only by the religious, that is, by those who had 
adopted an ascetic life in monasteries, or elsewhere : and the 
principle generally carried out appears to have been that of 
multiplying solemn services, 1 and of adopting a greater reserve 
in the use of lawful indulgences. Such an observance of the 
season still commends itself to us as one that will form a fit- 
ting prefix to the joyous time of Christmas : and one that 
will also be consistent with that contemplation of our Lord's 
Second Advent w"hich it is impossible to dissociate from 
thoughts of His First. In the system of the Church the 
Advent Season is to the Christmas Season what St. "John the 
Baptist was to the First, and the Christian Ministry is to the 
Second, Coming of our Lord. 

§ The First Sunday in Advent. 

The four Sundays in Advent set forth, by the Holy 



1 Our own Church had special Epistles and Gospels for the Wednesdays 
and Fridays in Advent until the Reformation. They were not always the 
same in the three national Missals. 



Scriptures appointed for them, the Majesty of our Lord's 
Person and Kingdom. Christmas is to represent before us 
the lowliness to which the Eternal God condescended to stoop 
in becoming Man : and we begin on that day the detailed 
observance of each great Act in the mystery of the Incarna- 
tion. Before coming to Bethlehem and seeing the Holy 
Child in the manger, we are bidden to look on the glory 
which belongs to Him ; and, ere we look upon the Babe of 
the humble Virgin, to prepare our hearts and minds for the 
sight by dwelling on the keynote which sounds in our ears 
through Advent, "Behold, thy King cometh :" a meek and 
lowly Babe, but yet Divine. 

In this spirit the old Introit for the First Sunday was 
chosen, " Unto Thee lift I up mine eyes : my God, I have 
put my trust in Thee ..." though not without reference 
also to the humble dependence upon His Father with which 
the Son of God took human nature, and all its woes, upon 
Him. Lifting up our eyes to the Holy Child, we behold Him 
from afar, and "knowing the time, that now it is high time 
to awake out of sleep, " we hear the cry, " Behold, the Bride- 
groom cometh," to His Church in a first Advent of Humilia- 
tion and Grace, and a second Advent of Glory and Judgement. 
For each Advent the Church has one song of welcome, 
"Hosanna to the Son of David ; Blessed is He that cometh 
in the Name of the Lord ; Hosanna in the highest. Even so 
come, Lord Jesus." 

The Christian year opens, then, on this Sunday with a 
direct re-presentation of our Lord Jesus Christ to us in His 
Human Nature, coming to visit us in great humility in "this 
mortal life," as well as in His Divine Nature, to be the Object 
of our Adoration. We cannot do otherwise than love the 
Babe of Bethlehem, the Child of the Temple, the Son of the 
Virgin, the Companion of the Apostles, the Healer of the Sick, 
the Friend of Bethany, the Man of Sorrows, the Dying 
Crucified One : but we must adore as well as love ; and 
recognize in all these the triumphant King of Glory Who 
reigns over the earthly Sion, and over the heavenly Jerusalem. 
No contemplation of the Humility of the Son of Man must 
divert our eyes from the contemplation of His Infinite 
Majesty of Whom the Father saith when He bringeth in the 
First-Begotten into the world, "Let all the angels of God 
worship Him." 

Ixtroit. — Unto Thee, Lord, will I lift up my soul; my 



Cl)0 ^econn ana Cfnto ^tm&aps in goucnt. 



247 



The Second Sunday in advent. 



"Domini 
'THE COLLECT. 

BLESSED Lord, Who hast caused all holy 
Scriptures to be written for our learning ; 
Grant that we may in such wise hear them, read, 
mark, learn, and inwardly digest them, that by 
patience, and comfort of Thy holy Word, we 
may embrace, and ever hold fast the blessed hope 
of everlasting life, which Thou hast given us in 
our Saviour Jesus Christ. Amen. 



■a II. 

«». s 

b A.D. I 



Adventus Domini. 



THE EPISTLE. Rom. xv. 4-K 



TTTHATSOEVER tilings were written afore- 
\ V time, were written for our learning ; that 
we through patience, and comfort of the Scrip- 
tures, might have hope. Now the God of 
patience and consolation grant you to be like 
minded one towards another, according to Christ 
Jesus : that ye may with one mind, and one 
mouth, glorify God, even the Father of our 
Lord Jesus Christ. Wherefore receive ye one 
another, as Christ also received us, to the glory 
of God. Now I say, that Jesus Christ was a 
minister of the circumcision for the truth of God, 
to confirm the promises made unto the fathers : 



' 3. ?3. g. Rom- 
an as P. B. 
Eastern. Col. 3. 
12-18. 



And that the Gentiles might glorify God for His 
mercy ; as it is written, For this cause I will 
confess to Thee among the Gentiles, and sing 
unto Thy Name. And again he saith, Eejoice, 
ye Gentiles, with His people. And again, Praise 
the Lord, all ye Gentiles, and laud Him, all ye 
people. And again, Esaias saith, There shall be 
a root of Jesse, and He that shall, rise to reign 
over the Gentiles, in Him shall the Gentiles trust. 
Now the God of hope fill you with all joy and 
peace in believing, that ye may abound in hope, 
through the power of the Holy Ghost. 



"THE GOSPEL. S. Luke xxi. 25-33. 



AND there shall be signs in the sun, and in 
/A. the moon, and in the stars ; and upon the 
earth distress of nations, with perplexity, the sea 
and the waves roaring ; men's hearts failing them 
for fear, and for looking after those things which 
are coming on the earth : for the powers of 
heaven shall be shaken. And then shall they see 
the Son of Man coming in a cloud with power 
and great glory. And when these things begin 
to come to pass, then look up, and lift up your 



Roma)i 
2-10. 

Eastern. 
13. 10-17. 



\. as P. B. 

Matt. 11. 



heads ; for your redemption draweth nigh. And 
He spake to them a parable, Behold the fig-tree, 
and all the trees ; when they now shoot forth, 
ye see and know of your own selves that summer 
is now nigh at hand. So likewise ye, when ye 
see these things come to pass, know ye that the 
Kingdom of God is nigh at hand. Verily I say 
unto you, This generation shall not pass away, 
till all be fulfilled : heaven and earth shall pass 
away ; but My words shall not pass away. 



o 



The Third Sunday in Advent. 

'Dominica III. Adventus Domini. 
/THE COLLECT. 
LORD Jesu Christ, Who at Thy first 
coming didst send Thy messenger to pre- 



/A.D. 1661. 



God, I have put my trust in Thee : let me not be con- 
founded, neither let mine enemies triumph over me. Ps. 
Shew me Thy ways, O Lord, and teach me Thy paths. Glory be. 
[The Introits here given throughout are translated from 
those of the Salisbury Missal, the name "Office " being used 
instead of " Introit " in all Anglican Missals. The mode in 
which it was sung was to sing first the Office, e.g. "Unto 
Thee . . . over me," then the Psalm, e.g. "Shew me . . . 
Thy paths," then the Gloria, and then the Office again. In 
Churches where there were Rulers of the Choir, and the Ser- 
vice was of a more elaborate character, the Office was repeated 
three times, instead of twice, on Sundays and Festivals.] 

§ The Second Sunday in Advent. 

The note sounded by the Gospel of this Second Sunday is, 
"The Kingdom of God is nigh at hand." As the Kingdom 
of Grace it is in the midst of us, so that the signs of its sum- 
mer beauty and strength are visible to every eye that will 
look for them : as the Kingdom of the Second Coming, it is 
nigh at hand to all, for all must soon pass out of the one into 
the other. And what though the latter be terrible to con- 
template, "men's hearts failing them for fear"? One has 
arisen to reign even over the Gentiles, and in Him shall the 
Gentiles trust. The patience and comfort of God's Holy 
Word, the Personal and the written Word, give the Church 
sure faith to look up and lift up its head, knowing that its 
redemption draweth nigh. " Because thou hast kept the word 



of My patience, I also will keep thee from the hour of tempta- 
tion which shall come upon all the world to try them that 
dwell upon the earth. " [Rev. iii. 10.] 

The continuity of the Church under the Old and New Dis- 
pensation is strongly shewn in both the Epistle and the 
Gospel for this Sunday. In the first, the Monarchy of Christ 
over each Dispensation is set forth : in the second, the Parable 
of our Lord points to the Summer, which was to begin at His 
passing away. "Lo, the winter is past, the rain is over and 
gone; the flowers appear on the earth; the time of the sing- 
ing of birds is come, and the voice of the turtle is heard in 
our land ; the fig-tree putteth forth her green figs. Arise, 
my love, my fair one, and come away." [Cant. ii. 11-13.] 
It looks, also, beyond to that time when the Tree of Life will 
give its fulness of fruit, and the Kingdom of God be known in 
that phase of its continuous existence in which His servants 
shall serve Him, and shall see His face Who has been their 
Redemption, 

Introit. — Behold, people of Sion, the Lord will come to 
save the nations : and the Lord shall cause His glorious voice 
to be heard, and gladness shall be in your hearts. J\i. Hear, 
O Thou Shepherd of Israel, Thou that leadest Joseph like a 
sheep. Glory be. 

$ The Third. Sunday in Advent. 

The Signs of Christ's Presence with His Church arc shown 



248 



€f)e Cfnrti ^untray in atnaent. 



pare Thy way before Thee ; Grant that the 
ministers and stewards of Thy mysteries may 
likewise so prepare and make ready Thy way, by 
turning the hearts of the disobedient to the wis- 
dom of the just, that at Thy second coming to 
judge the world we may be found an acceptable 
people in Thy sight, Who livest and reignest with 
the Father and the Holy Spirit, ever one God, 
world without end. Amen. 



'THE EPISTLE. 1 Cor. iv. 1-5. 



IET a man so account of us, as of the ministers 
-J of Christ, and stewards of the mysteries 
of God. Moreover, it is required in stewards, 
that a man be found faithful. But with me it 
is a very small thing that I should be judged of 
you, or of man's judgement : yea, I judge not 
mine own self. For I know nothing *by myself, 



<* Z. 3f. g. as P. B. 
Roynan. Phil. 4. 
4-7- 
Haslern. I Tim. 
I. 15-17. 



b i.e. " against my. 
self." 



yet am I not hereby j ustified ; but He that 
judgeth me is the Lord. Therefore judge 
nothing before the time, until the Lord come, 
Who both will bring to light the hidden things 
of darkness, and will make manifest the counsels 
of the hearts ; and then shall every man have 
praise of God. 



'•THE GOSPEL. S. Matt. xi. 2-10. 



"ATTOW when John had heard in the prison the 
-L> works of Christ, he sent two of his 
disciples, and said unto Him, Art Thou He that 
should come, or do we look for another? Jesus 
answered and said unto them, Go and shew John 
again those things which ye do hear and see : The 
blind receive their sight, and the lame walk, the 
lepers are cleansed, and the deaf hear, the dead 
are raised up, and the poor have the Gospel 
preached to them : And blessed is he whosoever 
shall not be offended in Me. And as they 



< s. i. p). 

Roman. 
19-28. 

Eastern. 
14. 16-24. 



as P. B. 

John 1. 



departed, Jesus began to say unto the multitudes 
concerning John, What went ye out into the wil- 
derness to see? a reed shaken with the wind? 
But what went ye out for to see ? a man clothed 
in soft raiment? behold, they that wear soft 
clothing are in kings' houses. But what went ye 
out for to see ? a prophet ? yea, I say unto you, 
and more than a prophet. For this is lie of 
whom it is written, Behold, I send My mes- 
senger before Thy face, which shall prepare Thy 
way before Thee. 



by the Scrijatures of to-day as a continuation of the truth 
enunciated on the Second Sunday, that the Kingdom of God 
is nigh at hand. Whether or not the faith of John the 
Baptist in the Lamb of God was imperfect, there were reasons 
why the faith of others should be made more perfect by means 
of the message which he sent to Jesus, "Art Thou He that 
should come, or do we look for another ?" There was no out- 
ward show to signify the Infinite Glory that was dwelling in 
the lowly-born and lowly-living Man Who was in the midst 
of them. If indeed this was He that was to come, where 
was the fulfilment of all the well-known prophecies about the 
Majesty of the Messiah ? For evidence, Christ did not trans- 
figure His human Person before the multitude, and exhibit to 
them an unbearable glory, that would be as convincing as the 
burning bush, or the fire of Sinai : but "in the same hour He 
cured many of their infirmities and plagues, and of evil spirits ; 
and unto many that were blind He gave sight" [St. Luke vii. 21]: 
and when He had done this His answer to the messengers was, 
" Go and shew John again those things which ye do hear and 
see." It was thus the King's Presence was to be manifested 
among that generation. "Say to them that are of a fearful 
heart, Be strong, fear not : behold, your God will come with 
vengeance, even God with a recompence : He will come and 
save you. Then the eyes of the blind shall be opened, and 
the ears of the deaf shall be unstopped ; then shall the lame 
man leap as an hart, and the tongue of the dumb sing ; for 
in the wilderness shall waters break out, and streams in the 
desert." [Isa. xxxv. 4-6.] It is also in His work of healing 
that the same Saviour manifests His continued Presence with 
His Church. As He sent forth His agents then to carry on 
His work, in the person of Apostles, so does He send forth 
the ministers and stewards of His mysteries now. The one 
and the other both act by His authoi-ity, are endowed with 
His power, and do His work. As His ministers they have 
in past generations opened the eyes of the spiritually blind, 
healed spiritual infirmities by the ministration of their 
Master's grace, and made life-giving streams of Sacramental 
power to spring up in the wildernesses and deserts of the 
world. As, therefore, the Divine power gave evidence of the 
Divine Presence to those who were sent to ask, " Art Thou 
He that should come?" so the Divine power still gives 
evidence that the promise is fulfilled, " Lo, I am with you 
alway, even to the end of the world. " The hearts of the dis- 
obedient are turned to the wisdom of the just, the children of 



men are made the children of God, souls are absolved by the 
Word of our God and Saviour pronounced at His bidding and 
by His agents, lively stones are being continually built up 
into the Temple of the Holy Ghost, which is the Mystical 
Body of Christ ; and in all these ways the perpetual Presence 
of "Him that should come " is manifested, with as convincing 
an evidence as if our eyes beheld Him reigning on a visible 
Throne of Glory. 

This view of these Scriptures shews their connection with 
the Advent Ordination : and it was this view, doubtless, 
which led Bishop Cosin to compose the Collect that we now 
use in the place of a short one which stood here until 1661, in 
these words : " Lord, we beseech Thee give ear to our prayers, 
and by Thy gracious visitation lighten the darkness of our 
hearts, by our Lord Jesus Christ." This ancient Collect is 
erased in the Durham Book, and our present one written 
against it in the margin. 1 

The Advent Ember Days are the Wednesday, Friday, and 
Saturday after St. Lucy's Day, which is December 13th. 
They always occur, therefore, in the third week of Advent, 
and their relative position in regard to Advent Sunday is 
shewn by the following Table : — • 



Advent Sunday. 


Ember Wednesday. 


November 27. 

» 28. 

„ 29. 

30. 

December 1. 

» 2. 

„ 3. 


December 14. 
„ 15. 

„ 16. 
„ 17. 
„ 18. 
„ 19. 
„ 20. 



As December 17th must thus always come in Ember Week, 
the Ember Collect should always be used from the Saturday 
Evensong preceding the 17th, according to the rule shewn at 
page 237, on whatever day of the week the 17th may happen 
to fall. 

Introit. — Rejoice in the Lord alway : and again I say, 
Rejoice. Let your moderation o*e known unto all men. The 
Lord is at hand. Be careful for nothing : but in every thing 

1 The first Ember Collect was also composed by Bishop Cosin. 



€f)e Jfouttf) ^>untiap in atment. 



249 



The Fourth Sunday in Advent. 



Dominica IV. 
THE COLLECT. 

OLORD, raise up (we pray Thee) Thy power, 
and come among us, and with great might 
succour us ; that whereas, through our sins and 
wickedness, we are sore let and hindered in run- 
ning the race that is set before us, Thy bountiful 
grace and mercy may speedily help and deliver 
us; through the satisfaction of Thy Son our Lord, 
to Whom with Thee and the Holt Ghost be 
honour and glory, world without end. Amen. 



Adventus Domini, ad Missain. 

"ORATIO. 

EXCITA, quaesumus, Domine, potentiam Tuam 
et veni, et magna nobis virtute succurre ; 
ut per auxilium gratiae Tnse quod nostra peccata 
prsepediunt, indulgentia Tuas propitiationis accel- 
eret. Qui vivis et regnas cum Deo Patre. 



« S. 1. m. Greg. 
Dom. i. ante Nat. 
Dom. Gelas. 8c 
Orat. ii. de Adv. 
Doin. Mur. i. 600 



*THE EPISTLE. Phil. iv. 4-7. 



EEJOICE in the Lord alway, and again I say, 
Rejoice. Let your moderation be known 
unto all men. The Lord is at hand. Be care- 
ful for nothing : but in every thing, by prayer 
and supplication with thanksgiving, let your 



* S. g.fg. as P. B. 
Roman. I Cor. 
4- i-S- 
Eastern. Heb. 

XX. 2. & 10. 32-40. 



requests be made known unto God. And the 
peace of God, which passeth all understanding, 
shall keep your hearts and minds through Christ 
Jesus. 



'THE GOSPEL. S. John i. 19-28. 



THIS is the record of John, when the Jews 
sent Priests and Levites from Jerusalem to 
ask him, Who art thou ? And he confessed, and 
denied not ; but confessed, I am not the Christ. 
And they asked him, What then 1 Art thou Elias? 
And he saith, I am not. Art thou that Prophet? 
And he answered, JSTo. Then said they unto him, 
Who art thou ? that we may give an answer to 
them that sent us. What sayest thou of thyself? 
He said, I am the voice of one crying in the wil- 
derness, Make straight the way of the Lord, as 



<&.%■&• 


as P. B. 


Roman. 


Luke 


3- i-6- 




Eastern, 


Matt. 


J. 1-25. 





said the prophet Esaias. And they which were 
sent were of the Pharisees. And they asked 
him, and said unto him, Why baptizest thou then, 
if thou be not that Christ, nor Elias, neither 
that Prophet? John answered them, saying, I 
baptize with water : but there standeth One 
among you, Whom ye know not : He it is Who 
coming after me is preferred before me, Whose 
shoe's latchet I am not worthy to unloose. These 
things were done in Bethabara beyond Jordan, 
where John was baptizing. 



by prayer and supplication, let your requests be made known 
unto God. Ps. And the peace of God, which passeth all 
understanding, shall keep your hearts and minds. Glory be. 

§ The Fourth Sunday in Advent. 

On this Sunday, the close approach of the King of Glory to 
His kingdom of grace is heralded by Scriptures of which the 
pointed words are, "The Lord is at hand, " ' ' Make straight the 
way of the Lord. " The Collect has lost its Gregorian pointed- 
ness by a return to its Gelasian form, which makes the whole 
a prayer for the Presence of God the Father, instead of what 
it was in the Pre-Reformation books, one for the Coming 
among us of the Incarnate Son. The alteration was pro- 
bably made under a strong impression of the truth that all 
prayer should be addressed to the Father through the Son ; 
and also with reference to the words spoken by our Lord 
immediately after He had given the command respecting 
prayer, and had promised a return of His own Presence, "If 
a man love Me, he will keep My words, and My Father will 
love him, and We will come unto Him, and make Our abode 
with him." [S. John xiv. 23.] In Collect and Scriptures the 
Church sounds her last herald-notes of the season which pre- 
cedes Christmas ; and we seem to hear the cry of the pro- 
cession as it draws nearer and nearer, "The Bridegroom 
cometh ; go ye forth to meet Him." It is a cry that should 
bring peace and joy to her children. "Rejoice in the Lord 
alway," for "One standeth among you," even now, Who 
brings down from on high "the peace of God, which passeth 
all understanding. " 

A very striking accidental coincidence with this joyous 
tone of the Fourth Sunday in Advent occurs in the First 
Lesson for Christmas Eve, "Arise, shine, for thy Light is 
come, and the- glory of the Lord is risen upon thee. For, 
behold, darkness shall cover the earth, and gross darkness 
the people : but the Lord shall arise upon thee, and His glory 
shall be seen upon thee." The words sound like an answer 
from heaven to the prayers of Advent, that the Light would 
vouchsafe to come, and illuminate the Church with His Pre- 
Hence. Other words which follow are equally striking, and 
offer themselves as a benediction of the Christmas decorations 



which have just been completed: "The glory of Lebanon 
shall come unto thee, the fir-tree, the pine-tree, and the box 
together, to beautify the place of My sanctuary ; and I will 
make the place of My feet glorious." 

Introit. — Remember me, Lord, according to the favour 
that Thou bearest unto Thy people : O visit me with Thy 
salvation : that I may see the felicity of Thy chosen ; and 
rejoice in the gladness of Thy people, and give thanks with 
Thine inheritance. Ps. We have sinned with our fathers : we 
have done amiss, and dealt wickedly. Glory be. 

[The following Antiphons to the Magnificat were formerly 
sung during the third and fourth weeks of Advent. In later 
times two others were added, one for the Festival of St. 
Thomas, and another in which the name of the Blessed Virgin 
was used as we are not now accustomed to use it. But the 
original set of Antiphons appears to have consisted of these 
seven, the first being sung on December 16th, which is still 
marked "0 Sapientia " in the Calendar, and none being used 
on the Festival of St. Thomas, or on Christmas Eve, the latter 
not being part of the Advent season. The dates on which 
they would thus fall are affixed to each Antiphon. References 
are also appended to the passages of Holy Scripture that con- 
tain or illustrate the respective titles of our Lord on which 
each Antiphon is founded, as these Antiphons are excellent 
examples of the manner in which Scriptural ideas and words 
may be used in direct acts of Adoration. 



December \Gth. 



[Ecclus. xxiv. 3 ; Wisd. viii. 
Cor. i. 24; Prov. i-ix.] 



1. Conip. 1 



O Wisdom, which didst O Sapientia qura ex ore 

come forth from the mouth of Altissimi prodisti, attingens a 

the Most High, reaching from fine usque ad iincm, fortiter 

the one end of all things to suavitcrque disponens omnia ; 

the other, and ordering them veni ad docendum uos viam 

with sweetness and might : prudential 
Come, that Thou mayest teach 
us the way of understanding. 



250 



Cbristmas SDap. 



THtf NATIVITY OF OUR LORD, OR THE BIRTH-DAY OF CHRIST. 

COMMONLY CALLED 



CHRISTMAS Day. 



"Dies Nativitatis Dor, 



'THE COLLECT. 
ALMIGHTY God, Who hast given us Thy only- 
IA. begotten Son to take our nature upon 
Him, and as at this time to be born of a pure 
Virgin ; Grant that we being regenerate, and 
made Thy children by adoption and grace, 
may daily be renewed by Thy Holy Spirit ; 
through the same our Lord Jesus Christ, Who 
liveth and reigneth with Thee and the same 
Spirit, ever one God, world without end. Amen. 



"S. i. m. 

b A.D. 1549. 

c Mozarabic Bre- 
viary at Lauds. 



pT^OMINE jESuCHRISTE,QuiexPATRE Deus 

L -L^' magnus, pro nobis dignatus es nasci ex 
homine parvus, ut per Te factus, per Te salvaretur 
sine dubio mundus; propitius esto et miserere 
nobis ; nosque a mundanis contagiis munda, et in 
hoc mundo mundos nos esse constitue, Qui non ju- 
dicare, sed salvare venisti, ut nobis parvulus natus, 
nobisque filius datus, in Te et regenerationis 
ortum et adoptionis mereamur consequi donum. 
Amen. Per misericordiam Tuam Deus noster.] 



''THE EPISTLE. Heb. i. 1-12. 



GOD, Who at sundry times and in divers man- 
ners spake in time past unto the fathers by 
the prophets, hath in these last days spoken unto 
us by His Son, Whom He hath appointed Heir 
of all things, by Whom also He made the worlds ; 



<i&. H 


&. Rom- 


an. 


Midnight 


Mass : 


Titus 2. 


11-15- 


Daybreak 


Mass : 


Titus 3. 4-7- 


a. & 


Mass of 


Day: Heb. I. 1-13. 


m- 


Roman. 


Mass 


of Day : 


Heb. 1. 


1-12. 



Who being the brightness of His glory, and the 
express image of His Person, and upholding all 
things by the word of His power, when He had 
by Himself purged our sins, sat down on the 
right hand of the Majesty on high; being made 



December Vtth. [Exod. 

O Lord of lords, and Leader 
of the house of Israel, Who 
didst appear unto Moses in a 
flame of fire in the bush, and 
gavest Thy law in Sinai : 
Come, that Thou mayest re- 
deem us with Thy stretched- 
out arm. 



iii. 14 ; John viii. 58. ] 

O Adonai, et dux domus 
Israel, qui Moysi in igne flam- 
mse rubi apparuisti, et in Sina 
legem dedisti ; veni ad redi- 
mendum nos in brachio ex- 
tento. 



December \&th. [Isa. xi. 10; Rev. xxii. 16.] 



Radix Jesse, qui stas in 
signum populorum ; super 
quern continebunt reges os 
suum, quern gentes depreca- 
buntur ; veni ad liberandum 
nos : jam noli tardare. 



O Root of Jesse, which 
standest for an ensign of the 
people, before whom kings 
shall shut their mouths, 
and to whom the Gentiles 
shall seek : Come, that Thou 
mayest deliver us ; tarry not, 
we beseech Thee. 

December \9th. [Isa. xxii. 22; Rev. iii. 7; Isa. xlii. 7.] 

OKey of David, and Sceptre Clavis David, et Scep- 

of the house of Israel : Thou trum domus Israel ; qui aperis 

Who openest and no man shut- et nemo claudit, claudis et 

teth, Who shuttest and no man nemo aperit ; veni et educ 

openeth : Come, that Thou vinctum de domo carceris, 

mayest bring forth from the sedentem in tenebris et umbra 

prison-house him thatis bound, mortis, 
sitting in darkness and in the 
shadow of death. 



December 20t7i. [Wisd. vii. 

dawning Brightness of the 
everlasting Light, and Sun of 
Righteousness : Come, that 
Thou mayest enlighten those 
who sit in darkness and in the 
shadow of death. 



26; Heb. i. 3; Mai. iv. 2.] 

oriens Splendor lucis aster- 
na? et Sol justitias ; veni et 
illumina sedentes in tenebris 
et umbra mortis. 



King and Desire of all 
nations, the Corner-Stone unit- 
ing all in one : Come, that 
Thou mayest save man, whom 
Thou hast formed out of the 
ground by Thy hand. 

December 13rd. [Isa. 

O Emmanuel, our King and 
our Lawgiver, the Expectation 
and the Saviour of the Gen- 
tiles : Come, that Thou may- 
est save us, O Lord our God. 



December 22nd. [Hag. ii. 7.] 

O Rex gentium et Desidera- 
tus earum, lapisque angularis 
qui facis utraque unum ; veni, 
salva hominem quern de limo 
formasti. 



vii. 14; Matt. i. 23.] 

Emmanuel, Rex et Legifer 
noster, expectatio gentium et 
salvator earum ; veni ad sal- 
vandum nos, Domine Deus 

noster. 1 



CHRISTMAS DAY. 

The Festival of Christmas was observed at a very early 
period in the Church, as indeed it could hardly but be ; for 
that which brought the joy of angels within reach of men's 
ears, could not but have been devoutly and joyously remem- 
bered by Christians, year by year, when they came fully to 
understand the greatness of the event. St. Chrysostom, in a 
Christmas homily, speaks of the festival as being even then, 
in the fourth century, one of great antiquity ; and, in an 
Epistle, mentions that Julius I. [a.d. 337-352] had caused 
strict inquiry to be made, and had confirmed the observance 
of it on December 25th. There are sermons extant which 
were preached upon this day by Gregory Nazianzen and St. 
Basil, in the same century. It is spoken of by Clemens 
Alexandrinus, who died in the beginning of the third century, 
a little more than a hundred years after the death of St. John ; 
and it was on a Christmas Day, we are told, that a whole 
church full of martyrs was burnt by Maximin in Nicomedia. 

In the primitive age of the Church this Festival was more 
closely associated with the Epiphany than it has been in later 
times. The actual Nativity of Christ was considered as His 
first Manifestation, and thename "Theophania" was sometimes 
given to the day on which it was commemorated, as well as 
to the twelfth day afterwards, when the end of the Christmas 
Festival is celebrated with other memorials of the appearance 
of God among men. Most of the fathers have left sermons 
which were preached on Christmas Day, or during the con- 
tinuance of the festival ; and secular decrees of the Chris- 
tian Emperors, as well as Canons of the Church, shew that it 
was very strictly observed as a time of rest from labour, of 
Divine worship, and of Christian hilarity. 

The ancient Church of England welcomed Christmas Day 
with a special service on the Vigil, a celebration of the Holy 
Communion soon after midnight, another at early dawn, and 
a third at the usual hour of the midday mass. The first two 
of these services were omitted from the Prayer Book of 1549, 
and the third from that of 1552. But an early Communion, 
as well as the usual midday one, has always been celebrated 
in some of the greater churches on Christmas Day, and custom 
has revived the midnight celebration also, in addition to the 
ordinary Evensong of Christmas Eve. The midnight celebra- 
tion commemorates the actual Birth of our Lord ; the early 
morning one its revelation to mankind in the persons of the 
shepherds ; that at midday the Eternal Sonship of the Holy 
Child Jesus. 

The Collect at the Early Communion in the first Prayer 
Book was that of Christmas Eve in the Salisbury Missal : the 
Epistle and Gospel being the first of the ancient three. 

Early Communion. First Christmas Ere. Salisbury 

Prayer Booh of 1549. Use. 

O God, Which makest us glad Deus, qui nos redemption is 

with the yearly remembrance nostroe annua expectatione 



Cfrotmas; Dap. 



251 



so much better than the angels, as He hath by 
inheritance obtained a more excellent name than 
they. For unto which of the angels said He at 
any time, Thou art My Son, this day have I 
begotten Thee 1 And again, I will be to Him a 
Father, and He shall be to Me a Son? And 
again, when He bringeth in the first-begotten 
into the world, He saith, And let all the 
angels of God worship Him. And of the 
angels He saith, Who maketh His angels 
spirits, and His ministers a flame of fire. But 
unto The Son He saith, Thy throne, O God, 



is for ever and ever ; a sceptre of righteousness 
is the sceptre of Thy kingdom : Thou hast loved 
righteousness, and hated iniquity ; therefore God, 
even Thy God, hath anointed Thee with the oil of 
gladness above Thy fellows. And, Thou, Lord, 
in the beginning hast laid the foundation of the 
earth ; and the heavens are the works of Thine 
hands : they shall perish, but Thou remainest ; 
and they all shall wax old as doth a garment ; and 
as a vesture shalt Thou fold them up, and they 
shall be changed ; but Thou art the same, and 
Thy years shall not fail. 



"THE GOSPEL. S. John i. 1-14. 



IN the beginning was the Word, and the Word 
was with God, and the Word was God. 
The same was in the beginning with God. All 
things were made by Him ; and without Him 
was not any thing made that was made. In Him 
was Life, and the Life was the Light of men. 
And the Light shineth in darkness, and the 
darkness comprehended it not. There was a man 
sent from God, whose name was John. The 
same came for a witness, to bear witness of 
the Light, that all men through Him might 
believe. He was not that Light, but tvas sent to 
bear witness of that Light. That was the true 



" S. g. |g. Rom- 
an. Midnight 
Mass : Luke 2. 
1-14. Daybreak 
Mass : Luke 2. 
15-20. Mass 0/ 
Day : John 1. 1-14. 
Eastern. Matt. 
1. 18-25. 



Light, Which light eth every man that cometh 
into the world. He was in the world, and the 
world was made by Him, and the world knew 
Him not. He came unto His own, and His own 
received Him not. But as many as received 
Him, to them gave He power to become the sons 
of God, even to them that believe on His Name : 
which were born, not of blood, nor of the will of 
the flesh, nor of the will of man, but of God. 
And the Word was made flesh, and dwelt among 
us (and we beheld His glory, the glory as of the 
Only-begotten of the Father) full of grace and 
truth. 



of the birth of Thy only Son 
Jesus Christ ; grant that as we 
joyfully receive Him for our 
Redeemer, so we may with 
sure confidence behold Him 
when He shall come to be our 
Judge, Who liveth and 
reigneth. 

The ancient association of 
maintained in the Collect of 
in galli cantu. 

Deus, qui banc sacratissi- 
mam noctem veri luminis 
fecisti illustratione clarescere : 
da, qusesumus, ut cujus lucis 
mysteria in terra cognovimus, 
ejus quoque gaudiis in caalo 
perfruamur. Qui tecum. 
[Greg. In Vig. Dom. in 
Nocte. Gelas.] 



lsetificas : praesta : ut Unigeni- 
tum tuum quem redemptorem 
lseti suscipimus~: venientem 
quoque judicem securi videa- 
mus Dominum nostrum Jesum 
Christum Filium tuum. Qui 
tecum. [Greg. In Vig. Nat. 
Dom. ad Nonam. Gelas.] 

Christmas and Epiphany was 
the Salisbury Use, Ad Missam 

OGod,Whomadestthismost 
holy night to shine with the 
brightness of the true Light : 
Grant, we beseech Thee, that 
as we have known the myste- 
ries of that Light on earth, so 
we may have the fruition of 
His joys in heaven. Who 
liveth. 

It is most fit that the season so marked out by Angels by 
songs of joy, such as had not been heard on earth since the 
Creation, should also be observed as a time of festive gladness 
by the Church, and in the social life of Christians. Christ 
Himself instituted this festival when He sanctified the day 
by then first revealing His Human Nature to the eyes of man- 
kind. The holy Angels witnessed to its separation for ever 
as a day of days, when they proclaimed the Glory that was 
then offered to God in the Highest by the restoration of per- 
fect Manhood in the Virgin-born Jesus ; and the peace that 
was brought among men on earth through the reunion of their 
nature to God. The whole world has since recognized it as 
the single point of history in which every age, every country, 
every living man has an interest. It is to the Nativity of our 
Lord that all the pages of the Bible point as the centre on 
which everything there recorded turns. Kings have lived and 
died ; empires have arisen and crumbled away ; great cities 
have been built and destroyed ; countries peopled and again 
laid desert : and all this is to us almost as if it had never been. 
Great as past events of history were to the generations in 
which they occurred, to us they are of less practical impor- 
tance than the everyday circumstances of our common life. 
But the event which gives us the festival of Christmas was 
one whoso interest is universal and unfading : one with which 
we arc as much concerned as were the shepherds of Bethle- 
hem : and which will be of no less importance to the last 
generation of men than it is to us. For it was in the Birth of 
Christ that Earth was reunited to Heaven, and both made one 



Kingdom of God above and below, as they were at the first 
Creation. In it, separation of man from God was done away, 
for One appeared Who in His own single Person was God, 
belonging to Heaven, and Man, belonging to earth. It was 
not only the beginning of a new era, but it was the Centre of 
all human history, the point of time to which the ages that 
were gone had looked forward, and to which the ages that 
were to come after must all look back ; the one day of days 
which gathered all other times into itself, and stretching its 
influence through every hour of human existence from the 
Fall to the Judgement, makes for itself a history by connection 
with which only can other histories have an eternal interest. 
And so, even beyond the immediate influence of the Church, it 
is found that the Christmas gladness of the Church is reflected 
in the world around : and a common instinct of regenerated 
human nature teaches that world to recognize in Christmas 
a season of unity and fellowship and goodwill, of happiness 
and peace. 

Introit. — Unto us a Child is born, unto us a Son is given, 
and the government shall be upon His shoulder ; and His 
name shall be called Wonderful. Ps. Sing unto the Lord a 
new song, for He hath done marvellous things. Glory be. 

THE THREE DAYS AFTER CHRISTMAS. 

The position of the three days after Christmas Day is a 
very remarkable one. Easter and Pentecost each have two 
festive days following their principal day, the Sunday : and 
in this respect Christmas, with its three festive days, is 
placed on a similar though a more honoured footing. But at 
Easter and Pentecost the days are connected by name with 
the festival itself, whereas, at Christmas, they are associated 
with the names of Saints, in addition to that continued com- 
memoration of the Nativity which belongs to them as to the 
other days of the Octave. 

Some explanation of this may be found in the vivid convic- 
tions of the early Church respecting the close union between 
Christ and His people, especially His martyrs, through the 
virtue of the Incarnation. Eusebius [viii. 10] speaks of the 
martyrs of Alexandria as ~Kpi.crTo<p6poi, a name otherwise 
familiar to us in the story of St. Christopher, and in the appel- 
lation of Theophorus which was given by himself or others to 
Ignatius : and St. Augustine, in one of his Sermons on St. 
Stephen's Day, seems to adopt a strain of thought in accord- 
ance with these names, when he says, "As Christ by being 
born was brought into union with Stephen, so Stephen by 
dying was brought into union with Christ." There was, 
moreover, in the early Church (itself so familiar with a lifo 
of suffering) a profound senso of the continuous martyrdom 



2 5 2 



^atnt ^tep&en's 2Dap. 



Saint Stephen's Day. 



In Die Sancti Stephani. 



THE COLLECT. 



GRANT, O Lord, that, in all our sufferings 
here upon earth for the testimony of Thy 
truth, we may stedfastly look up to heaven, and 
by faith behold the glory that shall be revealed ; 
and, being filled with the Holy Ghost, may 
learn to love and bless our persecutors by the 
example of Thy first Martyr Saint Stephen, who 
prayed for his murderers to Thee, O blessed 
Jesus, Who standest at the right hand of God to 
succour all those that suffer for Thee, our only 
Mediator and Advocate. Amen. 

If Then shall follow the Collect of the Nativity, which 
shall be said continually unto New year's Eve. 

*FOR THE 

[~< O TEPHEN,] being full of the Holy Ghost, 
L kJ looked up stedfastly into heaven, and saw 
the glory of God, and Jesus standing on the 
right hand of God, and said, Behold, I see the 
heavens opened, and the Son of Man standing on 
the right hand of God. Then they cried out 
with a loud voice, and stopped their ears, and 
ran upon him with one accord, and cast him out 



« 3 H. &. Greu. 
Nat. St. Stepli. 
Mur. ii. 13. 



"ORATIO. 

DA nobis, qusesumus, Domine, imitari quod 
colimus, ut discamus et inimicos diligere, 
quia ejus natalitia celebramus, qui novit etiam 
pro persecutoribus exorare Dominum nostrum 
Jesum Christum Filium Tuum Qui Tecum vivit 
et regnat. 



IT Alia de Nativitate. 



EPISTLE. Acts vii. 55-60. 

of the city, and stoned him: and the witnesses 
laid down their clothes at a young man's feet, 
whose name was Saul. And they stoned Stephen, 
calling upon God, and saying, Lord Jesus, 
receive my spirit. And he kneeled down, and 
cried with a loud voice, Lord, lay not this sin to 
their charge. And when he had said this, he 
fell asleep. 



* S. g. $. Rom- 
an. Acts 6. 8-10. 
& 7. 54-60. 
Eastern. Heb. 
2. n-18. 

c Square brackets 
are used here and 
elsewhere in the 
Gospels and 
Epistles to signify 
that the words so 
enclosed are not 
in the Authorized 
Version. 



which was involved in the earthly life of our Lord, both from 
the intensity of the humiliation which He underwent in 
becoming Man [non Jiorruisti virginis uterum. Te Deurn], 
and also from the sorrows which were inherent in His human 
nature as the bearer of all human woes. Hence they could 
not lose sight, in those days, of the fact that the Holy Child 
of Bethlehem was also the Man of Sorrows : and it is very 
probable that this view of our Lord's Incarnation led to the 
commemoration of the first Martyr who suffered on the day 
succeeding that on which his Master had entered on a life of 
suffering, rather than on the anniversary of his martyrdom. 
In connection with this view it is very observable, that at 
the first taste of martyrdom, even before the suffering of St. 
Stephen, the Church pleaded the Divine Sonship and human 
Infancy of our Lord : and although few of the Apostles are 
likely to have known their Lord in His childhood (while His 
mature years and His final work were familiar to all, and 
His Ascent out of their sight as Man vividly fresh in their 
memory), yet they speak of Him to the Father in their hour 
of trouble as "Thy holy Child Jesus," and seem thus to fall 
back, so to speak, on the first days of the Incarnation more 
than a third of a century before, rather than on their recent 
knowledge of Him through Whom they prayed for strength to 
do and bear all that was set before them. It may well have 
been that St. Stephen was among them when the words of 
that prayer were used. 

Another explanation is to be found in the Rationale of Du- 
randus [vii. 42]. The substance of this is, that Christ being 
the Head to which all the members are joined, three kinds 
of members are joined to Him by martyrdom : as mystically 
signified in the Song of Songs [v. 10] by the words, "My 
Beloved is white and ruddy, and the chiefest among ten 
thousand." The first and chief order of martyrs he thus 
considers to be those who, being baptized in blood, suffered 
both in will and deed : the second, those who gave their will 
up entirely to suffer, but yet escaped with life, and so accom- 
plished a white martyrdom : the third, those who suffered but 
had no wills of their own to sacrifice to God, as was the case 
with the Holy Innocents. 

One other view may be named; which is, that as the second 
half of the Christian year represents the Christian life founded 
on the life of Christ, so the three days after Christmas repre- 
sent the three ways of suffering, love, and purity, by which 
the Incarnation bears fruit in the saints of God. St. Stephen 
was the nearest to the King of Saints in His life of suffering, 
St. John in His life of love, the Holy Innocents in His life of 
purity. The first trod immediately in his Master's footsteps 
of a martyr death in its most perfect form ; the second, lying 



on Jesus' bosom in close communion with Him to the end of 
His earthly life, followed Him closely ever after in His 
heavenly example ; the third were the firstfruits of that holy 
train whose innocence and purity admits them nearest to the 
Person of their glorified Redeemer, so that "they follow the 
Lamb whithersoever He goeth." 

§ St. Stephen. 

Nothing is known of St. Stephen before his martyrdom be- 
yond the solitary fact that he was one of the seven deacons 
ordained by the Apostles when they began to divide off the 
lower portions of their ministerial functions, duties, and 
cares. His eloquence, ready knowledge, heroic courage, are 
strikingly exhibited in the account given of his last hours in 
the seventh chapter of the Acts. It may be that he is only 
a fair and average example of those wonderfully endowed men 
who carried on Christ's work in the Apostolic age ; and that 
the peculiarity of his martyrdom as being the first, and as 
occurring while the Church was still confined almost within 
the walls of Jerusalem, has given it the prominence of a 
Scriptural narrative. There were, doubtless, many others in 
that holy band of Apostolic men, of whom it might have been 
recorded that, "full of faith and power, they did great wonders 
and miracles among the people ; " and many who suffered as 
boldly and as meekly as St. Stephen. Yet it is around the 
head of the Proto-martyr alone that Holy Scripture places 
the nimbus of glory ; and however truly it may be the due of 
others also, it is of St. Stephen only that the words are writ- 
ten, "And all that sat in the council, looking stedfastly on 
him, saw his face as it had been the face of an angel. " Hence 
St. Chrysostom calls him the ~S,Ti^avo$ or crown of the Church, 
in respect to her martyrdoms. 

The dying words of St. Stephen are also of a most saint-like 
character, whether that character was common to the saintly 
martyrs or not. The last words of his Master's Passion, 
"Father, forgive them, for they know not what they do," 
have a parallel in the servant's, "Lord, lay not this sin to 
their charge ;" and the commendatory prayer, "Lord Jesus, 
receive my spirit," is the saint's version of the Son's cry, 
" Father, into Thy hands I commend My spirit." 

Such circumstances as these seem as if they were providen- 
tially ordered, in part, as a monition to the Church of the 
honour in which the martyrs of Christ were ever after to beheld ; 
to shew her that Christ was to be glorified in His saints, 
through whom the lustre of His own Light was shed around 
as planets disperse the light of the sun when it is beyond our 
horizon. Nor must it be forgotten that the narrative of S'-c. 
Stephen's martyrdom is given us in that book which is princi- 



^aint 3lolm tfyz OEtianpltet'js Dap. 



253 



"THE GOSPEL. S. Matt, xxiii. 34-39. 



BEHOLD, I send unto you prophets, and wise 
men, and scribes ; and some of them ye 
shall kill and crucify ; and some of them shall ye 
scourge in your synagogues, and persecute them 
from city to city ; that upon you may come all 
the righteous blood shed upon the earth, from 
the blood of righteous Abel unto the blood of 
Zacharias, son of Barachias, whom ye slew 
between the temple and the altar. Verily I say 
unto you, All these things shall come upon this 



"S.?9. pj. 

an as P. B. 
Eastern. 


Rom- 
Matt. 


«■ 33-43- 





generation. O Jerusalem, Jerusalem, thou that 
killest the prophets, and stonest them which are 
sent unto thee ; how often would I have gathered 
thy children together, even as a hen gathereth 
her chickens under her wings, and ye would not ! 
Behold, your house is left unto you desolate. For 
I say unto you, Ye shall not see Me henceforth, 
till ye shall say, Blessed is He that cometh in the 
Name of the Lord. 



Saint John the Evangelist's Day 

In Die Sancti Johannis Evangelistce. 
THE COLLECT. 

MERCIFUL Lord, we beseech Thee to cast 
Thy bright beams of light upon Thy 
Church, that it being enlightened by the doctrine 
of Thy blessed Apostle and Evangelist Saint John 
may so walk in the light of Thy truth, that it 
may at length attain to the light of everlasting- 
life; through Jesus Christ our Lord. Amen. 



*8.g.S?. Gre R . 
Nat. St. Joan. 
Evan. Mur. ii, 13. 



c Cotnfi. Aug-. 
Joan. ii. 7. 



*ORATIO. 

ECCLESIAM Tuam quaesumus, Domine, 
benignus illustra; ut beati Joannis apos- 
toli Tui et evangelistse illuminata doctrinis, ad 
dona perveniat sempiterna. ''Per Dominum. 

Memoria de Nativitate. Alia cle Sancto 
Stephano. 



pally made up of the Acts of St. Paul, the account of the 
missionary life and sufferings — and how small a part ! — of that 
" young man whose name was Saul," at whose feet the official 
"witnesses " of the cruel and sudden death " laid down their 
clothes." Were all these official /xciprvpes won over to be 
martyrs in life and death as that young man was ? Whether 
or not such fruit was borne by the first martyr's blood, it is 
certain that all the members of the then existing Church must 
have had his death keenly engraved on their memory ; and 
that, as Christ ordained Christmas Day by the very fact of 
His Nativity, so His holy Martyr must have been privileged 
to originate the observance of Saints' Days by the very cir- 
cumstances of that Martyrdom whereof the Church, and the 
Apostle of the Gentiles above all, must have said year by 
year, This was the day on which Stephen fell asleep. 

The Collect for St. Stephen's Day, as it now stands, is first 
found, in Bishop Cosin's handwriting, in the margin of the 
Durham Prayer Book. Until 1661 it was used in this much 
shorter and less beautiful form : " Grant us, O Lord, to learn 
to love our enemies, by the example of Thy martyr, Saint 
Stephen, who prayed for his persecutors to Thee ; Which 
livest." It is observable that in both forms of this Collect it 
follows the example given by St. Stephen, of prayer to the 
second Person of the Blessed Trinity. The following passage 
from the Contestatio Missce of the Gallican Mass for St. 
Stephen's Day, printed by Cardinal Bona [Her. Liturg. i. 12], 
is very like the newer portion of our Collect : " Illi pro nobis 
oculi sublimentur, qui adhuc in hoc mortis corpore constituti 
stantem ad dexteram Patris Filium Dei, in ipsa passionis hora 
viderunt. Hie pro nobis obtineat, qui pro persecutoribus 
suis, dum lapidaretur, orabat ad Te Sancte Deus, Pater 
omnipotens. " This was not printed by Bona until 1676, but 
it is an interesting illustration of the unity which pervades 
the tone of ancient and sound modern forms of prayer : but 
the Prayer Book form is addressed to our Lord Jesus, 
while the Gallican and Mozarabic are both addressed to 
the Father. 

Introit. — Princes also did sit and speak against me. They 
persecute me falsely ; be Thou my help, Lord my God : 
because Thy servant is occupied in Thy statutes. Ps. Blessed 
are those that are undefiled in the way, and walk in the law 
of the Lord. Glory be. 

§ St. John the Evangelist. 

The beloved disciple of the Holy Child Jesus is known to 
the affection of the Church as the Apostle of Love, to her 
intellect as the OeoAiVyos, or Divine. There is little recorded 
of him in Holy Scripture, but a large part of the New Testa- 
ment was revealed by God to His servant John ; and none of 
the Apostles, so far as we know, except St. Paul, exercised 
so extensive an influence over the subsequent ages of the 



Church. It is not known how soon a festival was instituted 
in honour of this Apostle, but it is placed in the ancient 
Sacramentaries and Lectionary, and is therefore of primitive 
origin. 

St. John the Evangelist was one of the sons of Zebedee and 
Salome, a fisherman like his father, and early called by our 
Blessed Lord to be a fisher of men. With three other of the 
Apostles he appears to have stood in a near relationship to 
the Blessed Virgin, which may be best represented by the 
following Table : — 



St. Matthew's 

legal 

genealogy. 

Jacob. 



[St. Joachim=St. Anne.] 
I 



St. Luke's 

natural 
genealogy. 

Heli. 
I 



Zebedee=Salome. B.V.M. = Joseph. Cleophas=Mary. 

— i I i '-, 

St. John Ev. JESUS. St. James Less. Joses. 



St. James Gt. 



The intimate relationship between the Blessed Virgin Mary 
and her cousin Elisabeth seems to make it probable that the 
son of her sister Salome would become an early disciple of St. 
John the Baptist ; and as his follower he was in company 
with St. Andrew when the Baptist bore official witness to the 
Mission of our Lord as "the Lamb of God Which taketh away 
the sin of the world. " The Evangelist, therefore, was one of 
the first pair of disciples who were called from following the 
Law to follow the Gospel : sharing indeed with St. Andrew 
in the honour of the title IIpu)r6/cXi)Toi. It would appear to 
have been some little time afterward that St. John was 
required to give up his ordinary occupation that he might be 
trained to the office of a fisher of men, and become a constant 
attendant on our Lord : still longer before that training had 
been so far carried on as to qualify him in outward knowledge 
for receiving the commission and power of an Apostle. In 
the appointment of the Apostles, St. John was one of the 
three whom our Lord distinguished by new names : lie and 
his brother St. James being then called Boanerges, a title 
which ancient writers connect with the great eloquence of 
these two Apostles, as Demosthenes and Plato were called 
"tonantes" by old Roman writers. This does not seem 
quite to explain the title : yet in the case of St. John it is easy 
to see that it might have such a prophetic application to him 
as the last writer of the New Testament, who was to pro- 
claim resounding theological truths to the world as from a 
Gospel Sinai after historical narratives had done their work 
in preparing the minds of men for their reception. 

The next timo St. John's name occurs in the Gospels is mm 
one of the three "elect of tho elect" who More chosen by our 
Lord to witness the manifestation of His Divine power in tho 



254 



*&aint lolin tbe aEtmngelist's Dap. 



"THE EPISTLE. 1 S. John i. 1-10. 



HPHAT Which was from the beginning, Which 
-L we have heard, Which we have seen with 
our eyes, Which we have looked upon, and our 
hands have handled ; of the Word of Life (for 
the Life was manifested, and we have seen It, 
and bear witness, and shew unto you that eternal 
Life, Which was with the Father, and was 
manifested unto us ;) That Which we have seen 
and heard declare we unto you, that ye also may 
have fellowship with us ; and truly our fellow- 
ship is with the Father, and with His Son 
Jesus Christ. And these things write we unto 
you, that your joy may be full. This then is 
the message which we have heard of Him, and 



" S. 1. $. Kom- 
an. Hcclus. 15. 1- 



l-asltm. 
4- 1 2- 19. 



John 



declare unto you, That God is Light, and in Him 
is no darkness at all. If we say that we have 
fellowship with Him, and walk in darkness, we 
lie, and do not the truth : but if we walk in the 
light, as He is in the light, we have fellowship 
one with another, and the blood of Jesus Christ 
His Son cleanseth us from all sin. If we say 
that we have no sin, we deceive ourselves, and 
the truth is not in us. If we confess our sins, He 
is faithful and just to forgive us our sins, and to 
cleanse us from all unrighteousness. If we say 
that we have not sinned, we make Him a liar, 
and His Word is not in us. 



*THE GOSPEL. S. John xxi. 19 25. 



T TESUS said unto Peter,] Follow Me. Then 
Lt) Peter, turning about, seeth the disciple 
whom Jesus loved following ; which also leaned 
on His breast at supper, and said, Lord, 
which is he that betrayeth Thee 1 Peter seeing 
him saith to Jesus, Lord, and what shall this 
man do ? Jesus saith unto him, If I will that 
he tarry till I come, what is that to thee 1 Fol- 
low thou Me. Then went this saying abroad 
among the brethren, That that disciple should 



* S>. g. m- Rom. 
an. John 21. 19- 
24. 

Eastern. John 19. 
25-29. & 2:. 24, 25. 



not die : yet Jesus said not unto him, He shall 
not die; but, If I will that he tarry till I come, 
what is that to thee 1 This is the disciple which 
testifieth of these things, and wrote these things, 
and we know that his testimony is true. And 
there are also many other things which Jesus 
did, the which if they should be written every 
one, I suppose, that even the world itself could 
not contain the books that should be written. 



chamber of Jairus's daughter, and of His Divine glory on the 
Mount of Transfiguration. The same three were also present 
at the Agony. They seem to have been chosen, not for any 
purpose of sympathy needed by Christ, but as a part of their 
own training. All three were afterwards distinguished by 
special services for their Master, and these visions of His 
Power, His Glory, and His Suffering were preparing them for 
their work. Of the two sons of Zebedee, St James was the 
first martyred Apostle, St. John the latest living Apostle. 
The first miracle of the Church was wrought by St. Peter 
and St. John ; they, too, were the first sufferers after the 
Ascension ; they were the first Apostles who went beyond 
Judoea ; and they were the "pillars" of the Church in its 
early days. If we reckon up the extent of their work in the 
education of the Church, it will be found that far the greatest 
proportion of the New Testament has come from the pens of 
St. Peter, St. Paul, and St. John ; the second great Apostle 
appearing to have filled up the vacancy caused by the martyr- 
dom of St. James. And as St. Peter exercised a vast external 
influence over the Church of the Future, while St. Paul was 
its great moral teacher, so St. John the Theologian was the 
Apostle by whom the world was to learn, more than by any 
other, those truths which lie at the very root of orthodox and 
true conceptions respecting the Blessed Trinity, our Redeemer, 
and the work of the Incarnation in making God and man at 
one. The Church of England traced up its usages in primitive 
days to the teaching of St. John, and there is good reason 
to think that the influence of this Apostle has moulded her 
Liturgy and her spirit very extensively ; preparing her, per- 
haps, for the great struggle against unbelief in which she 
seems destined to bear a prominent part. 

The Blessed Virgin having been committed to the care of 
St. John the Evangelist at the Cross, his office towards her 
appears to have terminated about the year 48, but between 
that time and the later part of the century his history is in 
obscurity. Possibly it was part of the fulfilment of the Lord's 
words, " If I will that he tarry till I come, " that St. John 
should really see Jerusalem encompassed with armies, and 
that he did not leave for Ephesus until so late as the year 
66, when the siege began : which was only two years before 
the martyrdom of St. Peter and St. Paul. It was about this 
time, certainly, that the Evangelist and Theologian began to 
be the sole remaining Apostolic centre of the Church, as he 
continued to be for about a third of a century. This isolation 
of St. John sets him in a position of patriarchal prominence, 
greater even than that of St. Paul had been : and he was 
doubtless directed to Ephesus, the Metropolis of Asia, the 



great centre of nature-worship, and the commercial port of the 
one great sea of the then known world, as the place where Lis 
influence would extend farthest and widest during those event- 
ful years in which the Church was breaking free from Juda- 
ism, and settling into definite forms of doctrine and worship. 

The latter part of St. John's life is said to have been marked 
by two acts which fulfilled our Lord's words, that he 
should tarry until His Coming. A poisoned cup of wine 
(symbolized in art by a serpent or dragon issuing from it) was 
given to him at Ephesus, but the Apostle made over it the 
sign of the Cross, and partook of it without harm ; according 
to the promise, that if the Apostles drank of any deadly thing 
it should not hurt them. He was also summoned to Rome, 
and there cast into a caldron of boiling oil [see notes on Calen- 
dar, May 6th], but escaped unharmed. Banished to Patmos, 
the visions of the Apocalypse were revealed to him; and when 
his work was done there, his Master's Providence led him 
back to Ephesus, to contend against the rising heresies of the 
day, to speak loving words about the love of God, and to 
breathe out his spirit in peace at the age of an hundred, 
in the midst of his "little children" — those whom he had 
begotten in Christ. 

Lying on the bosom of his Master, not only in those few 
minutes in the upper chamber of the Institution of the Holy 
Eucharist, but ever after by contact of his spiritual senses 
with the Word of God, this holy Apostle learned things from 
the Divine lips and heart which had been kept secret from 
the foundation of the world ; which the angels desired to look 
into, but could not until they were revealed to mankind. As 
St. John the Baptist, the last Prophet of the Old Dispensa- 
tion, was the Forerunner of Christ, so it may be said that St. 
John the Evangelist, the Prophet of the New Dispensation, 
occupies a similar position as the Herald of the Second Advent; 
and for this reason, as well as others that have been stated, 
his Festival is connected so closely with Christmas. When 
He that enlighteneth every man came into the world, He cast 
some of the bright beams of His Light upon St. John, that by 
him the illumination of the world might be more perfect, and 
that the Sun of Righteousness Which had arisen with healing 
in His beams might shine more gloriously over the understand- 
ings and the love of His Church. 

Introit. — In the midst of the Church did he open his 
mouth ; and the Lord filled him with the spirit of wisdom and 
understanding. He endued him with a robe of glory. Ps. 
He poured out upon him His treasures of joy and gladness. 
Glory be. 



innocents' Dap. 



The Innocents' Day. 

"In Die Sanctorum Innocentium Martyrwm. 



"Martyrum. 

» s. b. m- 


omits 


' s. g. m. 

Gelas. Nat. 
c=ut. Mur. 


3reg., 

Inno- 
■ 499- 


d Per Dom 
®- 


num. 



'-OFFICIUM. 



THE COLLECT. 

O ALMIGHTY God, Who out of the mouths 
of babes and sucklings hast ordained 
strength, and madest infants to glorify Thee by 
their deaths ; Mortify and kill all vices in us, 
and so strengthen us by Thy grace, that by the 
innocency of our lives, and constancy of our faith 
even unto death, we may glorify Thy holy Name ; 
through Jesus Christ our Lord. Amen. 



'FOR THE EPISTLE 

I LOOKED, and lo, a Lamb stood on the 
mount Sion, and with Him an hundred forty 
and four thousand, having His Father's Name 
written in their foreheads. And I heard a voice 
from heaven, as the voice of many waters, and as 
the voice of a great thunder : and I heard the 
voice of harpers harping with their harps : and 
they sung as it were a new song before the throne, 
and before the four beasts, and the elders ; and 



St. }3- ft?. Rom- 

H !»s"P. B. 



Ex ore infantium Deus et lactentium perfecisti 
laudem : propter inimicos Tuos. 
'ORATIO. 

DEUS Cujus hodierna die prseconium inno- 
centes rnartyres, non loquendo sed mori- 
endo, confessi sunt, omnia in nobis vitiorum mala 
mortifica, ut fideni Tuam, quam lingua nostra 
loquitur, etiam moribus vita f ateatur. " Qui cum 
Deo Patre. 

Memoria de Nativitate. Alia memoria de 
Sancto Stephana. Item alia de Sancto Johanne. 

Piev. xiv. 1-5. 
no man could learn that song, but the hundred 
and forty and four thousand, which were redeemed 
from the earth. These are they which were not 
defiled with women, for they are virgins : these 
are they which follow the Lamb whithersoever 
He goeth : these were redeemed from among men, 
being the first-fruits unto God, and to the Lamb. 
And in their mouth was found no guile ; for 
they are without fault before the throne of God. 



/THE GOSPEL. S. Matt. ii. 13-1S. 



rpHE Angel of the Lord appeareth to Joseph 
-*- in a dream, saying, Arise, and take the 
young Child, and His mother, and flee into 
Egypt, and be thou there until I bring thee word ; 
for Herod will seek the young Child to destroy 
Him. When he arose, he took the young Child 
and His mother by night, and departed into 
Egypt, and was there until the death of Herod ; 
that it might be fulfilled which was spoken of 
the Lord by the prophet, saying, Out of Egypt 
have I called My Son. Then Herod, when he 



f S. g. $. Rom- 
an as'P. B. 
Eastern. Matt. 2. 
13-23- 



saw that he was mocked of the wise men, was 
exceeding wroth ; and sent forth, and slew all 
the children that were in Bethlehem, and in all 
the coasts thereof, from two years old and under, 
according to the time which he had diligently 
enquired of the wise men. Then was fulfilled 
that which was spoken by Jeremy the prophet, 
saying, In Rama was there a voice heard, lamen- 
tation, and weeping, and great mourning, Rachel 
weeping for her children, and would not be com- 
forted, because they are not. 



§ The Holy Innocents. 

The festival of the Innocents is alluded to by St. Irenreus 
[Adv. Hares, iii. 16], who was himself a martyr, a.d. 202; 
and by St. Cyprian, who went to his Saviour by the same 
path, a.d. 258. In an Epistle [lviii.] which the latter wrote to 
a community of Christians in anticipation of a fearful perse- 
cution which he foresaw, he says, " The Nativity of Christ 
commenced forthwith with the martyrdom of infants, so that 
they who were two years old and under, were put to death 
for His Name's sake. An age not yet capable of conflict, 
proved fit for a crown. That it might appear that they are 
innocent who are put to death for the sake of Christ, innocent 
infancy was slain for His Name's sake. It was shewn that 
no one is free from the perils of persecution, when even such 
accomplished martyrdom." 

These words of the third century plainly shew how early 
the memorial day of the Holy Innocents was associated with 
Christmas : and allusions of the same kind are to be found in 
the Sermons of Origen, St. Augustine, and others. 

The Gospel of this day gives the actual narrative of the 
slaughter of the children of Bethlehem by Herod, an event 
spoken of in Roman history as well as in the Holy Bible. 
The Epistle sets forth the heavenly sequel of that event as 
told in the mystical language of the Apocalypse. In the 
joining together of these two portions of Holy Scripture we 
have an exact representation of the light in which the martyr- 
dom of the Innocents has always been regarded by the 
Church : and the tender feeling with which these first wit- 
nesses for the Holy Child Jesus were kept in memory, is 
illustrated by the well-known hymn of Prudentius, written 
in the fourth century, and familiar in the English version, 
"All hail ! ye Infant Martyr flowers." 



"Not in speaking but in dying," says the ancient Collect, 1 
"have they confessed Christ." "Stephen," says St. Ber- 
nard, "was a martyr among men; John maybe considered 
so in the sight of Angels, to whom by spiritual signs his 
devotion was known : but these are martyrs with God ; for 
neither to men nor angels is their merit known, but com- 
mended to God alone in the prerogative of His singular grace. " 
" Before the use of the tongue," writes St. Leo, "in silence 
He put forth the power of the Word, as if He were saying 
already, ' Suffer little children to come unto Me, for of such 
is the Kingdom of Heaven.' With a new glory He crowned 
infants, and in His own beginnings consecrated the firstfruits 
of little children ; that hence we might learn that no one 
among mankind is incapable of a Divine Sacrament, since 
even that age was fit for the glory of martyrdom .... Christ 
loves infancy, which He took on Himself both in mind and 
body : He loves infancy as the mistress of humility, the type 
of innocence, the form of meekness. To infancy He directs 
the manners of elders, and brings back the old. It is to this, 
the similitude of little children, that you, most beloved, are 
invited by the mystery of this day's festival." 

In connection with these Holy Innocents, it is impossible 
not to remember the words at the end of the Service for the 
Baptism of Infants, "It is certain by God's Word, that 
children which are baptized, dying before they commit actual 
sin, are undoubtedly saved." The writer once met with a 
strong illustration of the comfort wrought by faith in this 
truth, when looking over a country churchyard. A mother 
had laid underneath two Christian babes, and she had written 
on the stone over them, " They are without fault before the 
tin-one of God." Doubtless, many such have been added to 



i Used in Hint form until 1061. 



256 



Cbe §>untiap after Cfmstmas— Cfce Circumcision of Cfmst. 



The Sunday after Christmas Day. 

ab Sexta Dies a Nativitate Domini sive Dominica fuerit sive non. 



THE COLLECT. 
ALMIGHTY God, Who hast given us Thy only- 
^ V . begotten Son to take our nature upon 
Him, and as at this time to be born of a pure 
Virgin ; Grant that we being regenerate, and 
made Thy children by adoption and grace, may 
daily be renewed by Thy Holy Spirit ; through 
the same our Lord Jesus Christ, Who liveth 
and reigneth with Thee and the same Spirit, ever 
one God, world without end. Amen. 



" Snr. 

b Dominica infra 
octavas Nalivita- 

c TGreg. in die Nat. 
Dom.] 



rfSnr. 



^MlStf-PaTENS sempiterne Detjs, Qui hunc 
diem per incarnationem Verbi Tui et 
partum beatae Mariae Virginis consecrasti, da 
populis Tuis in hac celebritate consortium ut qui 
Tua gratia sunt redempti, Tua sint adoption e 
securi. Pereundem.] 

d Memoria de Nativitate : de Sancto Stephano : 
de Sancto Jokanne : de Innocentibus : et de Sancto 
Thoma. 



'THE EPISTLE. Gal. iv. 1-7. 



~^TOW I say, that the heir, as long as he is a 
-LM child, differeth nothing from a servant, 
though he be lord of all ; but is under tutors 
and governours, until the time appointed of the 
father. Even so we, when we were children, 
were in bondage under the elements of the 
world : but when the fulness of the time was 
come, God sent forth His Son, made of a woman, 



a. 1- 18- 

an as P. B. 
Eastern. 
11-15. 



Gal. 3. 



made under the law, to redeem them that were 
under the law, that we might receive the adop- 
tion of sons. And because ye are sons, God 
hath sent forth the Spirit of His Son into your 
hearts, crying, Abba, Father. Wherefore thou 
art no more a servant, but a son ; and if a son, 
then an heir of God through Christ. 



^THE GOSPEL. S. Matt. i. 18-25. 



THE birth of Jesus Christ was on this wise : 
When as His mother Mary was espoused to 
Joseph, before they came together she was found 
with child of the Holy Ghost. Then Joseph 
her husband, being a just man, and not willing 
to make her a publick example, was minded to 
put her away privily. But while he thought on 
these things, behold, the angel of the Lord 
appeared unto him in a dream, saying, Joseph 
thou son of David, fear not to take unto thee 
Mary thy wife ; for that which is conceived in 
her is of the Holy Ghost : And she shall bring 



/%.■§.% Rom- 
an. Luke 2. 33- 
40. 
Eastern. Matt. 2. 
13-23- 



forth a Son, and thou shalt call His name 
JESUS ; for He shall save His people from 
their sins. Now all this was done, that it might 
be fulfilled which was spoken of the Lord by the 
prophet, saying, Behold, a Virgin shall be with 
child, and shall bring forth a Son, and they shall 
call His name Emmanuel, which being inter- 
preted is, God with us. Then Joseph, being 
raised from sleep, did as the angel of the Lord 
had bidden him, and took unto him his wife ; and 
knew her not till she had brought forth her First- 
born Son : and he called His name JESUS. 



The Circumcision of Christ. 



Dies Circumcisionis. 



THE COLLECT. 
ALMIGHTY God, Who madest Thy blessed 
-£a_ Son to be circumcised, and obedient to 



// [Greg. Sacr. Bene- 
dict, in Oct. Dom. 
Men. p. 13.] 



""/^VMNIPOTENS Deus, Cujus Unigenitus 
- ^-^ hodierna die, ne legem solveret quam 



the mystical number since St. John wrote down his Vision, 
' ' firstfruits unto God and to the Lamb, " taken away from 
the evil to come, and gaining the fullest benefit of the Holy 
Child's Nativity by the way of Innocence in which they have 
been privileged to follow Him on Earth, that they may 
" follow Him whithersoever He goeth " in Heaven. "So He 
giveth His beloved sleep." 

The mournful character of this day was anciently kept up 
in England by the use of black vestments and muffled peals. 

Introit. — Out of the mouths of very babes and sucklings 
hast Thou ordained strength because of Thine enemies. Ps. 
O Lord our Governor, how excellent is Thy Name in all the 
world, Thou that hast set Thy glory above the heavens. 
Glory be. 

THE SUNDAY AFTER CHRISTMAS. 

The Lord's Day within the Octave of Christmas carries on, 
of necessity, the idea of the preceding festival, forming a 
kind of "Low Sunday" to Christmas Day itself. There is 
no change of Collect, but the Epistle and Gospel strike a new 
chord in the harmony of the Eucharistic Scriptures. On Christ- 
mas Day they memorialized the condescension of the Word of 
God in becoming Son of Man : on this day they set forth the 
exaltation of human Nature by that condescension. On the 
one day, the Son of God is shewn to us becoming the Son of 
Man : on the other, the sons of men are shewn to us becoming 
the sons of God, through the Adoption won for them by the 
Holy Child Jesus. We are "heirs of God through Christ," 



because of the fulfilment of the promise conveyed by His 
Name, "He shall save His people from their sins." 

The genealogies were struck out of the Gospel of the Day 
by Bishop Cosin in 1661: and he proposed to insert a note 
at the end of the Gospel, ' ' This Collect, Epistle, and Gospel 
are to be used only till the Circumcision. " 

Introit. — For while all things were in quiet silence, and 
that night was in the midst of her swift course, Thine Almighty 
Word leaped down from Heaven out of Thy royal throne. 
Ps. The Lord is King, and hath put on glorious apparel : the 
Lord hath put on His apparel, and girded Himself with 
strength. Glory be. 

THE CIRCUMCISION. 

This day has been observed from the earliest ages of the 
Church as the Octave of the Nativity, and from about the 
sixth century as both the Octave of the Nativity and the 
Feast of the Circumcision. From its coincidence with the 
Kalends of January, on which the riotous and immoral festival 
of the Saturnalia was kept by the Romans, it offered a great 
difficulty to the Church for some centuries, and there were 
places and periods in which the Saturnalia were so mixed up 
with the Christian feast that the observance of the latter was 
altogether forbidden. 

Of the Circumcision there is no notice whatever in the 
Comes of St. Jerome, the day being called Octava Domini, 
the Epistle being Gal. iii. 23, and the Gospel the same as ours. 



Cfje oEpipfmnp. 



257 



the law for man ; Grant us the true Circumcision 
of the Spirit ; that, our hearts, and all our mem- 
bers, being mortified from all worldly and carnal 
lusts, we may in all things obey Thy blessed 
will ; through the same Thy Son Jesus Cheist 
our Loed. Amen. 



adimplere venerat, corporalern suscepit circum- 
cisionem ; spirituali circumcisione mentes vestras 
ab omnibus vitiorum incentivis expurget ; et 
Suam in vos infundet benedictionern. Amen.] 



"THE EPISTLE. Rom. iv. 8-14. 



BLESSED is the man to whom the Loed will 
not impute sin. Cometh this blessedness 
then upon the circumcision only, or upon the 
uncircumcision also 1 For we say, that faith was 
reckoned to Abraham for righteousness. How 
was it then reckoned 1 when he was in circum- 
cision, or in uncircumcision ? Not in circumcision, 
but in uncircumcision. And he received the sign 
of circumcision, a seal of the righteousness of the 
faith which he had yet being uncircumcised ; 
that he might be the father of all them that 
believe, though they be not circumcised ; that 



an. Tit. 2. 
Eastern. 



righteousness might be imputed unto them also : 
And the father of circumcision to them who are 
not of the circumcision only, but who also walk 
in the steps of that faith of our father Abraham, 
which he had being yet uncircumcised. For 
the promise, that he should be the heir of the 
world, %vas not to Abraham, or to his seed, 
through the law, but through the righteousness 
of faith. For if they which are of the law he 
heirs, faith is made void, and the promise made 
of none effect. 



* THE GOSPEL. S. Luke ii. 15-21. 



AND it came to pass, as the angels were gone 
-lJL_ away from them into heaven, the shepherds 
said one to another, Let us now go even unto 
Bethlehem, and see this thing which is come to 
pass, which the Loed hath made known unto us. 
And they came with haste, and found Mary and 
Joseph, and the Babe lying in a manger. And 
when they had seen it, they made known abroad 
the saying which was told them concerning this 
Child. And all they that heard it wondered at 
those things which were told them by the shep- 



*£.g.?§. Ron. 
an. Luke 2. 21. 
Eastern. Luke 

2. 20, 21, 40-52. 



herds. But Mary kept all these things, and pon- 
dered them in her heart. And the shepherds 
returned, glorifying and praising God for all the 
things that they had heard and seen, as it was 
told unto them. And when eight days were 
accomplished for the circumcising of the Child, 
His name was called JESUS, which was so 
named of the angel before He was conceived in 
the womb. 

IT The same Collect, Epistle, and Gospel shall serve 
for every day after unto the Epiphany. 



The Epiphany, 

Or THE MANIFESTATION OF CHRIST TO THE GENTILES. 
In Die Ejriphanice. 



THE COLLECT. 



O 



I -' s. 1. 



GOD, Who by the leading of a star didst j 
manifest Thy only-begotten Son to the 



in Epiph. 



. Gre^. 

Mur. ii. 



'ORATIO. 
P^EUS, Qui hodierna die Unigenitum Tuum 
gentibus, Stella duce, revelasti ; concede 



u 



In St. Gregory's Sacramentary the name of the day is still 
the Octave of the Lord, and the Circumcision is not noticed 
in the Collect ; but in the proper Preface are the words, ' ' per 
Christum Dominum nostrum ; cujus hodie Circumcisionis diem, 
et Nativitatis octavum celebrantes ; " and the words of the 
Benediction, as printed above, are equally explicit. In the 
Salisbury Missal the day is named as it now is in the Prayer 
Book, but except in the Gospel there is not the slightest allu- 
sion to the festival as being connected with the Circumcision. 
In modern times the tendency has been to observe the day as 
New Year's Day, overlooking, as far as possible, its connection 
with the Nativity, as well as with the Circumcision. 

The true idea of the day seems to be that it belongs to 
Christmas as its Octave ; but that as the three days after 
Christmas are specially honoured by the Commemoration of 
Saints, so the Octave is supplemented with the Commemoration 
of our Lord's Circumcision, to do still greater honour to the 
day of His Nativity. The two are pleaded conjointly in the 
Litany, " By Thy holy Nativity and Circumcision." 

The Rubric at the end of the Gospel was inserted by Bishop 
Cosin. It varies in a very important particular from the 
previous Rubric of 1552. 



1552. 
If there be a Sunday be- 
tween the Epiphany and the 
Circumcision : then shall be 
used the same Collect, Epistle, 
and Gospel, at the Communion, 
which was used upon the day 
of Circumcision. 



1662. 
The same Collect, Epistle, 
and Gospel, shall serve for 
every day after unto the Epi- 
phany. 



In the Scottish Prayer Book of 1637 the Rubric stood as in 
that of 1552, with the addition, "So likewise, upon every 
other day from the time of the Circumcision to the Epiphany. " 
Either daily celebration of the Holy Communion was not 
contemplated in 1552, or the omission of any mention of it in 
this Rubric was an oversight. In 1637 and 1662 it was clearly 
provided for. 

January 1st was never in any way connected with the open- 
ing of the Christian year; and the religious observance of this 
day has never received any sanction from the Church, except 
as the Octave of Christmas and the Feast of the Circumcision. 
The spiritual "point" of the season all gathers about Christ- 
mas : and as the modern New Year's Day is merely conven- 
tionally so (New Year's Day being on March 25th until the 
middle of the eighteenth century), there is no reason why it 
should be allowed at all to dim the lustre of a day so im- 
portant to all persons and all ages as Christmas Day. We 
ought also to guard against a Judaical tendency even in the 
observance of the Festival itself. 

Intkoit. — Unto us a Child is born, unto us a Son is given, 
and the government shall be upon His shoulder ; and His 
name shall be called Wonderful. Ps. Sing unto the Lord a 
new song, for He hath done marvellous things. Clory be. 

THE EPIPHANY. 

In its earliest origin the Epiphany was observed as a phase 

of Christmas in the same way as the Circumcision is now to 

be so regarded : and tho intimate association of the two is 

still marked by the custom of the Armenian Christians, who 



'58 



€be (ZBpipbanp. 



Gentiles ; Mercifully grant, that we, which know 
Thee now by faith, may after this life have the 
fruition of Thy glorious Godhead ; through Jesus 
Christ our Lord. Amen. 



"THE EPISTLE. 



FOR this cause, I Paul, the prisoner of Jesus 
Christ for you Gentiles ; if ye have heard 
of the dispensation of the grace of God, which is 
given me to you-ward : How that by revelation 
He made known unto me the mystery (as I wrote 
afore in few words, whereby, when ye read, ye 
may understand my knowledge in the mystery 
of Christ) which in other ages was not made 
known unto the sons of men, as it is now revealed 
unto His holy Apostles and Prophets by the 
Spirit ; That the Gentiles should be fellow-heirs, 
and of the same body, and partakers of His pro- 
mise in Christ, by the Gospel : whereof I was 
made a minister, according to the gift of the 
grace of God given unto me by the effectual 



Eastern. Tit. 2. 
11-14. & 3. 4-7. 



propitius, ut qui jam Te ex fide cognovimus, 
usque ad contemplandum speciem Tuse celsitu- 
dinis perducamur. Per eundem. 



Ephes. iii. 1-12. 

isa. 60. I working of His power. Unto me, who am less 
isa. 60. I than the least of all saints, is this grace given, 
that I should preach among the Gentiles the 
unsearchable riches of Christ ; and to make all 
men see what is the fellowship of the mystery, 
which from the beginning of the world hath 
been hid in God, Who created all things by 
Jesus Christ : to the intent, that now unto the 
principalities and powers in heavenly places might 
be known by the Church the manifold wisdom 
of God, according to the eternal purpose which 
He purposed in Christ Jesus our Lord : In 
Whom we have boldness and access with con- 
fidence by the faith of Him. 



*THE GOSPEL. S. Matt. ii. 1-12. 



"TTTHEN" Jestjs was born in Bethlehem of 
V V Judasa, in the days of Herod the king, 
behold, there came wise men from the east to 
Jerusalem, saying, Where is He that is born 
King of the Jews 1 for we have seen His star in 
the east, and are come to worship Him. When 



*s.^.S. 


Ro»i- 1 


an as P, B. 




Iz as lent. 


Matt. 


3- 13-17- 





Herod the king had heard these things, he was 
troubled, and all Jerusalem with him. And 
when he had gathered all the chief priests and 
scribes of the people together, he demanded of 
them, where Christ should be born. And they 
said unto him, In Bethlehem of Judasa : for thus 



always keep their Christmas on the 6th of January instead 
of the 25th of December. The idea on which the whole cycle 
of the Festivals of our Lord is founded is that of memorializ- 
ing before God the successive leading points of our Lord's 
life and acts : and the order in which the Holydays have 
been observed is also that in which these leading points are 
pleaded in two clauses of the Litany: " By the mystery of 
Thy holy Incarnation ; by Thy holy Nativity and Circum- 
cision ; by Thy Baptism, Fasting, and Temptation. By Thine 
Agony and bloody Sweat ; by Thy Cross and Passion ; by Thy 
precious Death and Burial ; by Thy glorious Resurrection and 
Ascension ; and by the coming of the Holy Ghost, Good Lord, 
deliver us." Hence the Epiphany was originally regarded as 
that part of the Christmas Festival on which was commemo- 
rated the Baptism of the Lord Jesus by St. John the Baptist. 
It seems to have acquired a more independent position, and 
to have begun to be observed in memory of our Lord's Mani- 
festation to the Gentile Magi, about the fourth century, and 
in the Western Church : but probably this was never more 
than a developement of the original idea ; and although it 
may have become the most prominent feature of the Festival 
at particular periods, it never superseded the original one 
altogether. The primitive name of the day was Theophany, 
and this is still retained in the Oriental Church. Both Theo- 
phania and Epiphania are used in the Comes of St. Jerome, 
and as late as the Sacramentary of St. Gregory : but the 
former name seems to have dropped out of use about the same 
time that the festival began to be connected with the Adora- 
tion of the Magi. Even St. Jerome himself calls it "Epi- 
phaniorum dies " in his Commentary on Ezekiel, and speaks 
of it as " venerabilis. " Durandus says that "in codicibus 
antiquis haec dies Epiphaniarum pluraliter intitulatur, et ideo 
tripliciter nominatur, scilicet Epiphania, Theophania, et 
Bethphania :" the third name being associated with our Lord's 
Manifestation in the house at the Marriage in Cana. The 
latter name appears to have been little used, but the idea it 
represents is illustrated by the Gospel for the Second Sunday 
after Epiphany, and by the Second Lesson at Evensong on 
the Festival itself. In the Eastern Church the Theophany is 
also called The Lights, "from the array," Dr. Neale says, 
"of torches and tapers with which the Benediction of the 
Waters is performed on this day, as they symbolize that 
spiritual illumination to which our Lord, by His Baptism in 
Jordan, consecrated water. " If this name of the Festival is 
ancient (and it seems to be as old as Gregory Nazianzen's time), 
one might expect to find that it originated in the illumination 



of the world by that "true Light, Which, coming into the 
world, enlighteneth every man, " and to Which the Magi were 
led by the light of the Star. 

There is a beautiful and very instructive unity about the 
Scriptures used on the Epiphany. The first morning Lesson 
is the 60th chapter of Isaiah, the same which accidentally 
occurs on Christmas Eve : ' ' Arise, shine ; for thy Light is 
come, and the glory of the Lord is risen upon thee. . . . The 
Lord shall be unto thee an everlasting Light, and thy God 
thy glory. . . . The Lord shall be thine everlasting Light, and 
the days of thy mourning shall be ended." The same chapter 
also contains the prophecy which began to be fulfilled by the 
adoration of the Magi as told in the Gospel of the Day, "And 
the Gentiles shall come to thy Light, and kings to the bright- 
ness of thy rising : " and the Epistle reads like an expansion 
of this verse, shewing how the Light of Christ is manifested 
to the world at large, in and by the Church. The first 
Lesson is the ancient Epistle of the Church, as is shewn 
by St. Jerome's Lectionary r but the Gospel was the same as 
our own. 

In the second morning Lesson (a weekday Gospel of the 
season, in the Comes) we have the original idea of the Festi- 
val, the Theophany or Manifestation of our Lord's Divine 
Sonship at His Baptism by the Voice from Heaven and the 
visible descent of the Holy Ghost. The First Lesson at Even- 
song sets forth the joy of the Church and the glory that was 
to come upon it through the coming of her Light : " Sing, 
heavens ; and be joyful, earth ; and break forth into 
singing, mountains ; for the Lord hath comforted His people, 
and will have mercy upon His afflicted. ... I will lift up 
Mine hand to the Gentiles, and set up My standard to the 
people, and they shall bring thy sons in their arms, and thy 
daughters shall be carried upon their shoulders. And kings 
shall be thy nursing fathers, and their queens thy nursing 
mothers. ..." The Bethphany, or Manifestation of our 
Lord's Divine power at the marriage by turning water into 
wine [see Gospel for Second Sunday], is illustrated by the 
Second Lesson at Evensong. 

Thus each phase of this great festival is presented to us on 
the day itself ; and, as will afterwards be shewn, the subse- 
quent Sundays have a definite and systematic relation to the 
festival after which they are named. 

Some authors have suggested, and it seems not improbable, 
that the "star " which appeared to the Wise Men in the East 
might be that glorious light which shone upon the shepherds 
of Bethlehem when the angel came to give them the glad 



C&e JTirst ^un&ap after epiphany. 



259 



it is written by the prophet, And thou, Bethlehem, 
in the land of Juda, art not the least among the 
princes of Juda : for out of thee shall come a 
Governour that shall rule My people Israel. 
Then Herod, when he had privily called the 
wise men, enquired of them diligently what time 
the star appeared. And he sent them to Beth- 
lehem, and said, Go, and search diligently for 
the young Child, and when ye have found Him, 
bring me word again, that I may come and 
worship Him also. When they had heard the 
king, they departed ; and lo, the star which they 



saw in the east went before them, till it came 
and stood over where the young Child was. 
When they saw the star, they rejoiced with 
exceeding great joy. And when they were come 
into the house, they saw the young Child with 
Mary His mother, and fell down and worshipped 
Him : and when they had opened their treasures, 
they presented unto Him gifts ; gold, and frank- 
incense, and myrrh. And being warned of God 
in a dream that they should not return to Herod, 
they departed into their own country another 
way. 



THE COLLECT. 

OLOBD, we beseech Thee mercifully to 
receive the prayers of Thy people which 
call upon Thee ; and grant that they may both 
perceive and know what things they ought to do, 
and also may have grace and power faithfully to 
fulfil the same ; through Jestjs Christ our Lord. 
Amen. 



The First Sunday after the Epiphany. 

Dominica I. post Octav. Epiphanm, ad Missam. 

" ORATIO. 
~\J~OTA, quaesumus, Domine 



"S.g.ffi. Greg. 
i. post Theophart. 
Mur, ii. 16, 159. 



I BESEECH you therefore, brethren 
mercies of God, that ye present your bodies 
a living sacrifice, holy, acceptable unto God, 
which is your reasonable service. And be not 
conformed to this world ; but be ye transformed 
by the renewing of your mind, that ye may prove 
what is that good, and acceptable, and perfect 
will of God. For I say, through the grace given 



; THE EPISTLE, 
by the 



Pom 



g.fg. Ro 



an as P. B. 
Eastern. Eph. 4. 
7- r 3- 



supplicantis 
V populi ccelesti pietate prosequere ; ut et 
quse agenda sunt, videant ; et ad implenda quae 
viderint, convalescant. Per. 



. xii. 1-5. 

unto me, to every man that is among you, not 
to think of himself more highly than he ought to 
think, but to think soberly, according as God 
hath dealt to every man the measure of faith. 
For as we have many members in one body, and 
all members have not the same office ; so we, 
being many, are one body in Christ, and every 
one members one of another. 



tidings of our Saviour's birth. At a distance this might 
appear like a star ; or, at least, after it had thus shone 
upon the shepherds, might be lifted up on high, and then 
formed into the likeness of a star. According to an ancient 
commentary on St. Matthew, this star, on its first appear- 
ance to the Magi, had the form of a radiant child bearing a 
sceptre or cross ; and in some early Italian frescoes it is so 
depicted. 

It has always been the tradition that the Magi were three 
in number, and that the remainder of their lives after the 
events recorded in the Gospel was spent in the service of 
God. They are said to have been baptized by St. Thomas, 
to have themselves preached the Gospel, and to have been 
crowned with martyrdom in confirmation of its truth. Their 
relics are believed to be preserved at Cologne, and three skulls 
are exhibited in the Cathedral there, in a costly shrine of 
silver-gilt, enriched with gems of great value ; the rest of 
their reputed bones being preserved in a marble shrine at 
the east end of the Church. Their names are there given as 
Caspar, Melchior, and Balthazar, and these names are ascribed 
to the Magi in mediaeval art and literature. 

In England a striking memorial of their offering is kept 
up by our Sovereigns, who make an oblation of gold, frank- 
incense, and myrrh at- the altar of the Chapel Royal in the 
Palace of St. James on this festival. Until recently the cere- 
mony was performed in person. The king coming from his 
closet, attended as usual, proceeded to the Altar at the time 
of the Offertory, and knelt down there, when the Dean or 
Sub-dean of the Chapels Royal received into a golden basin 
the offerings of gold, frankincense, and myrrh from the king's 
hands, and offered them upon the altar. The offering is now 
made by an officer of the royal household ; but we may venture 
to hope that the striking significance and humility by which 
it is characterized will cause it to be revived in the original 
form at some future day. 1 

. s . . 

1 In the Annual Register for 1761 it is recorded that "His Majesty" 
George III. " went to the Chapel Royal and offered gold, myrrh, and 
frankincense as usual." So also in 1762, 1763, and no. r >. In 1772 occurs 
the first notice of the offering being made by the Lord Chamberlain, 



The Epiphany is a festival which has always been celebrated 
with great ceremony throughout the whole Church : its three- 
fold meaning, and its close association with the Nativity as 
the end of Christmas-tide, making it a kind of accumulative 
festival. And such a celebration of it is to be desired : for it 
will help to give us true reverence for the Babe of Bethlehem 
by eucharistic, ritual, homiletic, and mental recognition of 
His Divine Glory. When we are entering with our Lord on 
the course of His earthly humiliation, it is fitting that we 
should make such a recognition of His Divinity : and as the 
Transfiguration trained the three chosen apostles for the sight 
of the Agony and the Crucifixion, so the Epiphany will set 
the Church forward in a true spirit towards the observance of 
Lent and Good Friday. 

It is to be regretted that the point of the Latin Collect was 
not preserved by some such rendering as "that we which 
know Thee now by faith may after this life behold the beauty 
of Thy heavenly glory." \Comp. 2 Cor. v. 7 ; Rev. 
xxii. 3.] 

[Bishop Cosin proposed the insertion of a Rubric : "And 
the same Collect, Epistle, and Gospel shall serve till the Sun- 
day next following." He also erased "to the Gentiles" in 
the title of the day. ] 

Inteoit. — Behold, the Lord our Ruler is come [Dominator 
Dominus. Comp. Mai. iii. 1], and His kingdom is in His 
hand, and power and dominion are His. Ps. Give the king 
Thy judgements, O Lord, and Thy righteousness unto the 
king's son. Glory be. 

THE FIE ST SUNDAY AFTER THE EPIPHANY. 
This Sunday commemorates the manifestation of our Lord's 
glory for the second time in the Temple. In His infancy that 
glory had been revealed to the faithful souls who waited for 
the loving-kindness of the Lord in the midst of His Temple, 
and they had seen the Epiphany of that Sun of Righteousness 
whose Light was to lighten the Gentiles, and to be the glory 
of God's people Israel. Twelve years afterwards the child- 
hood of the Holy Child Jesus was to reveal tho same glory 



260 



Cfje ^econn ^untiap after OEpipJjanp. 



"THE GOSPEL. S. Luke ii. 41-52. 



~]V|"0\V His parents went to Jerusalem every 
-L ' year at the feast of the passover. And 
when He was twelve years old, they went up to 
Jerusalem, after the custom of the feast. And 
when they had fulfilled the days, as they returned, 
the Child Jesus tarried behind in Jerusalem ; and 
Joseph and His mother knew not of it. But 
they, supposing Him to have been in the com- 
pany, went a day's journey, and they sought Him 
among their kinsfolk and acquaintance. And 
when they found Him not, they turned back 
again to Jerusalem, seeking Him. And it came 
to pass, that after three days they found Him in 
the temple, sitting in the midst of the doctors, 
both hearing them, and asking them questions. 



■ zy.m. Rom. 

an. Luke 2. 42.5c. 
Ktutem. Matt. 4. 
18-23. 



And all that heard Him were astonished at His 
understanding and answers. And when they saw 
Him, they were amazed : and His mother said 
unto Him, Son, why hast Thou thus dealt with 
us ? behold, Thy father and I have sought Thee 
sorrowing. And He said unto them, How is it 
that ye sought Me ] wist ye not that I must be 
about My Father's business ? And they under- 
stood not the saying which He spake unto them. 
And He went down with them, and came to 
Nazareth, and was subject unto them : but His 
mother kept all these sayings in her heart. And 
Jesus increased in wisdom, and stature, and in 
favour with God and man. 



Greer. 



The Second Sunday after the Epiphany. 

Dominica II. pout Octav. Epiphanice. 
THE COLLECT. u a n.& r.,.„ i *ORAT 

ALMIGHTY and everlasting God, Who dost 
-£A_ govern all things in heaven and earth ; 
Mercifully hear the supplications of Thy people, 
and grant us Thy peace all the days of our life ; 
through Jesus Cheist our Lord. Amen. 



>• ». 1 m 

Dotn. ii, 
Tlieoph. Mur 
'59- 



Hi! J /"AMNIPOTENS sempiterne Deus, Qui ccelestia 
Vy simul et terrena moderaris, supplicationes 
populi Tui clementer exaudi, et pacem Tuam 
nostris concede temporibus. Per Dominum. 



'THE EPISTLE. Rom. xii. G-16. 



HAVING then gifts differing according to 
the grace that is given to us, whether 
prophecy, let us prophesy according to the pro- 
portion of faith ; or ministry, let tis wait on our 
ministering ; or he that teacheth, on teaching ; or 
he that exhorteth, on exhortation : he that giveth, 
let him do it with simplicity ; he that ruleth, with 
diligence ; he that sheweth mercy, with cheerful- 
ness. Let love be Avithout dissimulation. Abhor 
that ivliich is evil, cleave to that which is good. 
Be kindly affectioned one to another with brotherly 



as V. B. 



love, in honour preferring one another : not sloth- 
ful in business ; fervent in spirit ; serving the 
Lord ; rejoicing in hope ; patient in tribulation ; 
continuing instant in prayer ; distributing to the 
necessity of saints ; given to hospitality. Bless 
them which persecute you ; bless, and curse not. 
Eejoice with them that do rejoice, and weep with 
them that weep. Be of the same mind one to- 
wards another. Mind not high things, but con- 
descend to men of low estate. 



.1.19- 

as P. B. 



"•THE GOSPEL 
AND the third clay there was a marriage in 
-£A_ Cana of Galilee, and the mother of Jesus 
was there. And both Jesus was called, and His 
disciples, to the marriage. And when they wanted 
wine, the mother of Jesus saith unto Him, They 



S. Johnii. 1-11. 

have no wine. Jesus saith unto her, "Woman, 
what have I to do with thee 1 Mine hour is not 
yet come. His mother saith unto the servants, 
Whatsoever He saith unto you, do it. And there 
were set there six water-pots of stone, after the 



to all who had faith to behold it, during that visit to the 
Temple when He sat among the doctors and fulfilled the 
words, "I have more understanding than My teachers." 
Among those teachers may have been Nicodemus and 
Gamaliel, and the rays which were shed from the Light of 
the Divine understanding at which they marvelled, may have 
fallen on their minds with a vivifying power which afterwards 
made the one fit to receive the first full revelation of the truth 
respecting new birth into Christ, and the other to be the 
teacher of St. Paul, by whom the Light of Christ was so 
marvellously spread abroad among the Gentiles. 

Introit. — I beheld the Son of Man sitting upon a throne 
high and lifted up, and a multitude of the heavenly host 
worshipped Him, singing with one voice, Behold Him, the 
Majesty ["numen ; " the Roman Use has "nomen "] of Whose 
dominion is for ever and ever. Ps. O be joyful in the Lord, 
all ye lands : serve the Lord with gladness. Glory be. 

THE SECOND SUNDAY AFTER THE EPIPHANY. 

On this day is commemorated that beginning of Miracles 
by which "Jesus manifested forth His glory," so that "His 
disciples believed on Him. " The transmutation of water into 



wine revealed our Lord as possessing the power of a Creator ; 
and shewed that it was He Who had once taken of the dust 
of the earth and elevated it in the order of existence, so that 
by His breathing it became a living man. This, therefore, is 
the Epiphany of Jesus as the Lord of a New Creation, by 
which His former work is to be exalted to a much higher place 
and function in the dispensation of His Providence : and in 
the act which is recorded He prefigured that work of re-crea- 
tion which He now causes to be wrought in His Kingdom for 
the salvation of souls and bodies. Simple elements pass 
silently beneath the power of His blessing : His servants bear 
forth : water becomes generous wine. So Baptism exalts the 
souls and bodies of men from the Kingdom of Nature to the 
Kingdom of Grace, and the Holy Eucharist is the means by 
which our whole nature is built up into the nature of Christ, 
elevated from one step to another, ' ' changed from glory to 
glory." 

Thus at a marriage supper was revealed the great truth 
of that Union between the Lamb of God and the Bride 
by which the virtue of the Incarnation of the Word is 
extended to fallen human nature. And thus also are we 
taught, that in the Miracle which is being continually wrought 
by the elevation of lowly elements into sacramental substances, 
and by the regeneration and edification of souls through their 



€&e Cfnrn g>untmp after €pipJ)anp. 



261 



manner of the purifying of the Jews, containing 
two or three firkins apiece. Jesus saith unto 
them, Fill the water-pots with water. And they 
filled them up to the brim. And He saith unto 
them, Draw out now, and bear unto the gover- 
nour of the feast. And they bare it. When the 
ruler of the feast had tasted the water that was 
made wine, and knew not whence it was, (but 
the servants which drew the water knew,) the 



governour of the feast called the bridegroom, and 
saith unto him, Every man at the beginning doth 
set forth good wine, and when men have well 
drunk, then that which is worse : hut thou hast 
kept the good wine until now. This beginning 
of miracles did Jesus in Cana of Galilee, and 
manifested forth His glory, and His disciples 
believed on Him. 



The Third Sunday after the Epiphany. 

Dominica III. f>ost Octav. Epij)hanicc. 



THE COLLECT. 
ALMIGHTY and everlasting God, mercifully 
-L±- look upon our infirmities, and in all our 
dangers and necessities stretch forth Thy right 
hand to help and defend us ; through Jesus 
Christ our Lord. Amen. 



Dom. ii 
Theoph. 



Gre^. 
post 



*THE EPISTLE. 
Eecom- 



Provide 
If it be 



BE not wise in your own conceits 
pense to no man evil for evil, 
things honest in the sight of all men. 
possible, as much as lieth in you, live peaceably 
with all men. Dearly beloved, avenge not your- 
selves, but rather give place unto wrath ; for it is 



* S>. tf. p>. 

an as~P. B. 



"ORATIO. 

OMNIPOTENT sempiterne Deus, infirmitatem 
nostram propitius respice, atque ad pro- 
tegendum nos dexteram Tuae majestatis extende. 
Per Dominum. 



Horn. xii. 16-21. 

written, Vengeance is Mine ; I will repay, saith 
the Lord. Therefore, if thine enemy hunger, 
feed him ; if he thirst, give him drink : for in 
so doing thou shalt heap coals of fire on his 
head. Be not overcome of evil, but overcome 
evil with wood. 



'THE GOSPEL. S. Matt. viii. 1-13. 



' \ I THEN He was come down from the moun- 
VV tain, great multitudes followed Him. 
And behold, there came a leper and worshipped 
Him, saying, Lord, if Thou wilt, Thou canst 
make me clean. And Jesus put forth His hand, 
and touched him, saying, I will ; be thou clean. 
And immediately his leprosy was cleansed. And 
Jesus saith unto him, See thou tell no man, but 
go thy way, shew thyself to the priest, and offer 
the gift that Moses commanded, for a testimony 
unto them. And when Jesus was entered into 
Capernaum, there came unto Him a centurion 
beseeching Him, and saying, Lord, my servant 
lieth at home sick of the palsy, grievously tor- 
mented. And Jesus saith unto him, I will come 
and heal him. The centurion answered and said, 
Lord, I am not worthy that Thou shouldest 



£. g. !£. asI'.B. 
Roman. Matt. S. 



come under my roof; but speak the word only, and 
my servant shall be healed. For I am a man under 
authority, having soldiers under me : and I say 
to this man, Go, and he goeth ; and to another, 
Come, and he cometh; and to my servant, Do 
this, and he doeth it. When Jesus heard it, He 
marvelled, and said to them that followed, Verily 
I say unto you, I have not found so great faith 
no not in Israel. And I say unto you, That 
many shall come from the east and west, and shall 
sit down with Abraham, and Isaac, and Jacob, in 
the Kingdom of Heaven. But the children of the 
kingdom shall be cast out into outer darkness : 
there shall be weeping and gnashing of teeth. 
And Jesus said unto the centurion, Go thy way, 
and as thou hast believed, so be it done unto thee. 
And his servant was healed in the self-same hour. 



operation, Christ is still "manifesting forth His glory" in 
every generation, and giving cause for His disciples to believe 
in Him. 

Introit. — For all the world shall worship Thee, sing of 
Thee, and praise Thy Name, Thou Most Highest. Ps. O be 
joyful in God, all ye lands ; sing praises unto the honour of 
His Name, make His praise to be glorious. Glory be. 

THE THIRD SUNDAY AFTER THE EPIPHANY. 

The Epiphany of Christ as the Divine Healer of human 
infirmities is commemorated on this Sunday. His all-embrac- 
ing sympathy could take in even the leper and the stranger ; 
and would manifest itself to overflowing by touching the one, 
whom no one else would come near, and by healing the 
servant of the other, though he was the Gentile slave of a 
Gentile centurion. The glory of the Good Physician was 
thus manifested forth, immediately after He had made His 
Mission openly known to the people, in two remarkable 
instances. Leprosy was a disease for which no human 
physician could find a cure : yet Christ put forth His hand 
and touched the leper, and at once a regeneration of the 
diseased nature took place, so that he became a new man. 
Palsy or paralysis, again, is a loss of all muscular energy and 



power, so that the afflicted person becomes, in a greater or less 
degree, incapable of moving ; and his body, in severe cases, 
is, in one sense, dead. Very rarely indeed is paralysis cured ; 
and never, in the case of one "grievously tormented " with 
it, as this slave was. Yet the will of the Good Physician 
effected the cure in a moment, either by the ministration of 
one to whom He could say, "Go, and he goeth," on his 
Master's errand of mercy, or else by the immediate operation 
of His Divine Omnipotence. 

As Jesus manifested forth His glory by displaying His 
Power over the inanimate Creation when He transubstantiated 
the water into wine, so now He shewed it by changing a leper 
and a paralytic into sound and whole men by His touch and 
His will. 

The ancient Offertory sentence brought out this doctrine 
very beautifully. It was, "The right hand of the Lord 
hath the pre-eminence : the right hand of the Lord bringeth 
mighty tilings to pass. I shall not die but live, and declare 
the works of the Lord." The same idea forms the basis of 
the Collect. 

Introit. — Worship the Lord, all ye His angels. Sion heard 
of it and rejoiced ; the daughters of Judah were glad. Pa. 
The Lord is King, the earth may bo glad thereof, yea, the 
multitude of the isles may be glad thereof. Glory be. 



26: 



Cbc Jfourtf) anD Jtftb ^>unDaps after OBpiptanp. 



The fourth Sunday after the Epiphany. 

Dominica IV. post Octav. Epiphanice. 



THE COLLECT. 

OGOD, "Who knowest us to be set in the 
midst of so many and great dangers, that 
by reason of the frailty of our nature we cannot 
always stand upright ; Grant to us such strength 
and protection, as may support us in all dangers, 
and carry us through all temptations ; through 
Jesus Christ our Lord. Amen. 



«S.g.®. Grez. 
Doni. iv. post 
Theoph. Mur. ii. 
1 60. 



"ORATIO. 

DEUS Qui nos in tantis periculis constitutos, 
pro lmmana scis fragilitate non posse sub- 
sistere : da nobis salutem mentis et corporis, ut 
ea quae pro peccatis nostris patimur, Te adjuvante 
vincamus. Per Dominum nostrum. 



''THE EPISTLE. Kora. xiii. 1-7. 



IET every soul be subject unto the higher 
J powers; for there is no power but of God: 
the powers that be are ordained of God. Who- 
soever therefore resisteth the power resisteth the 
ordinance of God : and they that resist shall 
receive to themselves damnation. For rulers are 
not a terror to good works, but to the evil. Wilt 
thou then not be afraid of the power 1 do that 
which is good, and thou shalt have praise of the 
same : for he is the minister of God to thee for 
good. Bu*t if thou do that which is evil, be afraid; 



* 5. g. ?|. Rom- 
an. Rom. 13. 8-io. 



for he beareth not the sword in vain: for he is 
the minister of God, a revenger to execute wrath 
upon him that doeth evil. "Wherefore ye must 
needs be subject, not only for wrath, but also for 
conscience sake. For for this cause pay ye tribute 
also ; for they are God's ministers, attending 
continually upon this very thing. Render there- 
fore to all their dues ; tribute to whom tribute is 
due, custom to whom custom, fear to whom fear, 
honour to whom honour. 



'THE GOSPEL. S. Matt. viii. 23-34. 



AND when He was entered into a ship, His 
-^-J- disciples followed Him. And behold, 
there arose a great tempest in the sea, insomuch 
that the ship was covered with the waves : but 
He was asleep. And His disciples came to Him, 
and awoke Him, saying, Lord, save us, we perish. 
And He saith unto them, Why are ye fearful, 
ye of little faith 1 Then He arose, and rebuked 
the winds and the sea, and there was a great 
calm. But the men marvelled, saying, What 
manner of man is this, that even the winds and 
the sea obey Him ! And when He was come to 
the other side into the country of the Gergesenes, 
there met Him two possessed with devils, coming 
out of the tombs, exceeding fierce, so that no man 
might pass by that way. And behold, they cried 
out, saying, What have we to do with Thee, 



« ». g. m. 

an. Matt. 



Rom. 



Jesus, Thou Son of God 1 art Thou come hither 
to torment us before the time 1 And there was 
a good way off from them an herd of many swine, 
feeding. So the devils besought Him, saying, If 
Thou cast us out, suffer us to go away into the 
herd of swine. And He said unto them, Go. 
And when they were come out, they went into 
the herd of swine : and behold, the whole herd 
of swine ran violently down a steep place into the 
sea, and perished in the waters. And they that 
kept them fled, and went their ways into the city, 
and told every thing, and what was befallen to 
the possessed of the devils. And behold, the 
whole city came out to meet Jesus : and when 
they saw Him, they besought Rim, that He 
would depart out of their coasts. 



THE FIFTH SUNDAY AFTER THE EPIPHANY. 

Dominica V. post Octav. Epiphankc. 



o 



THE COLLECT. 
LORD, we beseech Thee to keep Thy 
Church and household continually in Thy 



'ft. g.| 

Dora. 

Theoph. 

161. 



• Greg. 
. post 
Mur. ii. 



■'ORATIO. 

FAMILIAM Tuam, quaesumus, Domine, con- 
tinua pietate custodi ; ut quae in sola spe 



THE FOURTH SUNDAY AFTER THE EPIPHANY. 

Our Lord Jesus is on this Sunday commemorated as the 
Saviour of all from every danger, as well as the Saviour 
of the diseased and infirm from the bodily afflictions which 
happen to human nature. It is not now a leper or a 
paralytic, but strong and hale men who are in need of His 
help. And yet, though no horrible or painful disease afflicts 
them, they could not be in anymore hopeless or helpless con- 
dition than when at sea in an open boat at the mercy of 
a tempest. He was, doubtless, revealing to them the true 
source of their safety, — His Presence, which makes an Ark 
of the Church. He was asleep, and they had little faith, and 
the storm was violent ; and the ship being " covered with the 
waves," we may well suppose that the danger was, from a 
human point of view, extreme. Christ reveals to the Apostles 
that the human point of view takes in a very small part of 
the whole prospect by manifesting forth His authority over 
the winds and the waves, and shewing them that His Pre- 
sence could preserve them, because it is the Presence of God. 

The miracle of casting out the devils from the two possessed 



Gergesenes, carries on the parabolical teaching of the storm 
and its subjugation, by shewing that the power of Christ 
extends not only over natural elements and forces, but over 
supernatural beings. And hence the Lord of the Church is con- 
tinually declaring to us, that though it may be tempest-tossed 
on the waves of the world, He can ensure its safety ; and that 
though evil spirits oppose it with all the array of their power, 
yet " the gates of Hell shall not prevail against it." 

The Epistle for this Sunday was altered in 1549, because it 
coincided with that for the first Sunday in Advent. In the 
Mozarabic rite it is taken from Rom. vii. , which, as it is 
respecting the struggle of our two natures, seems once to have 
been coexistent with our Collect. 

Introit. — Worship the Lord, all ye His angels. Sion 
heard of it and rejoiced ; the daughters of Judah were glad. 
Ps. The Lord is King, the earth may be glad thereof, yea, 
the multitude of the isles may be glad thereof. Glory be. 

THE FIFTH SUNDAY AFTER THE EPIPHANY. 

The connection of this Sunday with the Epiphany season 



€f)C %ixtb ^unDap after Cpipfmnp. 



263 



true religion ; that they who do lean only upon 
the hope of Thy heavenly grace may evermore 
be defended by Thy mighty power; through 
Jesus Christ our Lord. Amen. 

"THE EPISTLE 

PUT on therefore, as the elect of God, holy 
and beloved, bowels of mercies, kindness, 
humbleness of mind, meekness, long-suffering ; for- 
bearing one another, and forgiving one another, 
if any man have a quarrel against any ; even as 
Christ forgave you, so also do ye. And above 
all these things, put on charity, which is the bond 
of perfectness. And let the peace of God rule in 
your hearts, to the which also ye are called in one 



• g. %■ 

as P. B. 



gratiae ccelestis innititur, Tua semper protectione 
muniatur. Per Dominum. 



Col. iii. 12-17. 

body ; and be ye thankful. Let the word of 
Christ dwell in you richly in all wisdom, teach- 
ing and admonishing one another in psalms, and 
hymns, and spiritual songs, singing with grace in 
your hearts to the Lord. And whatsoever ye do, 
in word or deed, do all in the Name of the Lord 
Jesus, giving thanks to God and the Father by 
Him. 



*THE GOSPEL, 

THE Kingdom of Heaven is likened unto a 
man which sowed good seed in his field. 
But while men slept, his enemy came and sowed 
tares among the wheat, and went his way. But 
when the blade was sprung up, and brought forth 
fruit, then appeared the tares also. So the ser- 
vants of the housholder came, and said unto him, 
Sir, didst not thou sow good seed in thy field 1 
from whence then hath it tares 1 He said unto 



S. Matt. xiii. 24-30. 
*S|. Romans them, An enemy hath done this. The servants 
3§ B ' Luke 4. 14- ya id unto him, Wilt thou then that we go and 
gather them up 1 But he said, Nay ; lest while 
ye gather up the tares, ye root up also the wheat 
with them. Let both grow together until the 
harvest ; and in the time of harvest I will say 
to the reapers, Gather ye together first the tares, 
and bind them in bundles to burn them : but 
gather the wheat into my barn. 



The Sixth Sunday after the Epiphany. 



[ l Dominica Sexta p>ost TJieophaniam.] 



THE COLLECT. 



OGOD, Whose blessed Son was manifested 
that He might destroy the works of the 
devil, and make us the sons of God, and heirs 
of eternal life ; Grant us, we beseech Thee, that, 
having this hope, we may purify ourselves, even 
as He is pure ; that, when He shall appear again 
with power and great glory, we may be made 
like unto Him in His eternal and glorious king- 
dom ; where with Thee, Father, and Thee, 
Holy Ghost, He liveth and reigneth, ever one 
God, world without end. Amen. 



c [Gref;. Sacr.] 
rflGreg. "Alia: Ora- 

tiones Pascliales.' 

ix.j 



P'TAEUS, Qui ad aeternam vitam in Christi 
L J—^ Kesurrectione nos reparas, imple pietatis 
Tuse ineffabile sacramentum, ut, cum in Majestate 
sua Salvator noster advenerit, quos fecisti bap- 
tismo regenerari, facias beata immortalitate vestiri. 
Per eunclem.] 



is not made so clear in the Gospel of the Tares and the Wheat, 
as in that of those the Gospels of which record the Manifesta- 
tion of the glory of Christ in His acts. Yet it reveals Him 
as the Lord of the Church for its government as well as for 
its preservation ; and shews that even when He seems to be 
suffering evil that might be prevented, His purpose is still 
full of love for His own, lest the wheat should be injured by 
the destruction of the tares. And as, moreover, our Lord 
Himself has explained that the seed is the Woed of God, that 
is, His own Person, this Gospel and Sunday must be regarded 
as setting forth the glory of Christ in the increase of His 
Church, and the developement of that Kingdom on earth 
which is to form so large a portion of the eternal dominion 
of the King of kings. It shews also the ultimate triumph of 
the Word in the face of all opposition. Men may sleep who 
should have guarded the field, and the enemy may seem to 
have gained an advantage by which the glory of the Word is 
dimmed ; but God waits His time, and when that is fulfilled 
sends forth His servants to undo the work of the Evil One ; 
so that the glory of the Redeemer is manifested by the gather- 
ing in of a large harvest of the redeemed into His heavenly 
garner. 

The Epistle for this Sunday takes up the course of St. 
Paul's Epistles from the Twenty-fourth Sunday after Trinity, 
and both Gospel and Epistle have a relation to the season of 
Advent, because they used frequently to be required to com- 
plete that of Trinity. 

Introit. — Worship the Lord, all ye His angels. Sion 
heard of it and rejoiced ; the daughters of Judah were glad. 



Ps. The Lord is King, the earth may be glad thereof, yea, 
the multitude of the isles may be glad thereof. Glory be. 

THE SIXTH SUNDAY AFTER THE EPIPHANY. 

From 1549 until 1661 the Church of England reckoned 
only five Sundays after Epiphany, and if a sixth occurred 
before Septuagesima, the Collect, Epistle, and Gospel of the 
Fifth were repeated. The old Rubric was, "The sixth Sun- 
day (if there be so many) shall have the Collect, Epistle, and 
Gospel that was upon the Fifth Sunday." To this it was at 
first proposed to add, "And if there be fewer Sundays than 
six, yet this Collect, Ejnstle, and Gospel of the Fifth Sunday 
shall be last :" but this new Rubric (inserted in the Durham 
book) was erased, and a sixth Sunday added without it. 1 

The Collect is written in the margin of the Durham book, 
and appears to be an original composition of Bishop Cosin'a ; 
though there is some similarity of expression between it and 
the above Easter Collect of St. Gregory's Sacramcntary, which 
seems to indicate that the one was in part suggested by the 
other. 2 

The Epistle is most aptly chosen as a link between tho 
Epiphany Sundays and those near Advent, the whole Service 
of this day being often required for the Twenty-fifth or 
Twenty-sixth Sunday after Trinity. The Collect is founded 
on the Epistle, and the Gospel displays the final Manifesta- 

1 The ancient English use was to reckon one Sunday within tho 
..1 Epiphany, and (Ivi and " after tin' on ive." 

2 The Collect, of St. Gregory is copied from Bishop Cosine own copy of 
the Sacramentary, Menard's edition of 1612. 



'64 



^eptuapsima ^untjap. 



"THE EPISTLE. 1 S. John iii. 1-8. 



BEHOLD, what manner of love the Father 
hath bestowed upon us, that we should 
be called the sons of God : therefore the world 
knoweth us not, because it knew Him not. Be- 
loved, now are we the sons of Gou, and it doth 
not yet appear what we shall be : but we know, 
that, when He shall appear, Ave shall be like 
Him ; for we shall see Him as He is. And 
every man that hath this hope in him purifieth him- 
self, even as He is pure. Whosoever committeth 
sin transoresseth also the law: for sin is the trans- 



Roman. I 
z. 2-10. 

Eastern. 
3- 10-15. 



gression of the law. And ye know that He was 
manifested to take away our sins ; and in Him is 
no sin. Whosoever abideth in Him sinneth not : 
whosoever sinneth hath not seen Him, neither 
known Him. Little children, let no man deceive 
you : he that doeth righteousness is righteous, 
even as He is righteous. He that committeth 
sin is of the devil : for the devil sinneth from 
the beginning. For this purpose the Son of God 
was manifested, that He might destroy the works 
of the devil. 



*THE GOSPEL. S. Matt. xxiv. 23-31. 



THEN if any man shall say unto you, Lo, 
here is Christ, or there ; believe it not. 
For there shall arise false Christs, and false 
prophets, and shall shew great signs and won- 
ders ; insomuch that (if it were possible) tliey 
shall deceive the very elect. Behold, I have 
told you before. Wherefore, if they shall say 
unto you, Behold, He is in the desert ; go not 
forth : behold, He is in the secret chambers ; 
believe it not. For as the lightning cometh out 
of the east, and shineth even unto the west ; so 
shall also the coming of the Son of Man be. 
For wheresoever the carcase is, there will the 



* S>. f . P). none. 

Roman. Matt. 13. 
31-35- 

l-.astem. Luke 
18. 10-14. 



eagles be gathered together. Immediately after 
the tribulation of those days shall the sun be 
darkened, and the moon shall not give her light, 
and the stars shall fall from heaven, and the 
powers of the heavens shall be shaken. And 
then shall appear the sign of the Son of Man 
in heaven : and then shall all the tribes of the 
earth mourn, and they shall see the Son of Man 
coming in the clouds of heaven, with power and 
great glory. And He shall send His angels with 
a great sound of a trumpet, and they shall gather 
together His elect from the four winds, from one 
end of heaven to the other. 



THE SUNDAY CALLED SEPTUAGESIMA, 

Or THE THIRD SUNDAY BEFORE LENT. 



Dominica in Septuagesima. 



THE COLLECT. 

OLORD, we beseech Thee favourably to hear 
the prayers of Thy people ; that we, who 
are justly punished for our offences, may be 
mercifully delivered by Thy goodness, for the 
glory of Thy Name ; through Jesus Christ our 
Saviour, "Who liveth and reigneth with Thee 
and the Holy Ghost, ever one God, world with- 
out end. Amen. 



< s. 1. m 

in LXX. 
populum. 
26. 



Greg. 

Super 
Mur. ii. 



'ORATIO. 

PRECES populi Tui, quassumus, Domine, 
clementer exaudi, ut qui juste pro peccatia 
nostris affligimur, pro Tui nominis gloria miseri- 
corditer liberemur. Per Dominum nostrum 
Jesum Christum Filium Tuum. Qui Tecum 
vivit et regnat. 



tion of the glory of Christ in the triumph of His Second 
Coming. Thus this day falls in with the old system of 
Epiphany Sundays, and forms an admirable climax to the 
whole series ; while, at the same time, it is strikingly adapted 
for transfer to the end of the Trinity Season (if required), 
according to the anciently received practice of our own and 
other branches of the Western Church. 

[There is of course no Introit for this day in the Salisbury 
Use. In the Roman it is the same as on the preceding Sun- 
day ; and the words are appropriate whether for Epiphany or 
before Advent.] 

SEPTUAGESIMA SUNDAY. 

After the conclusion of the season of Epiphany the Sundays 
are reckoned with reference to Easter and its preceding fast. 
The origin of the names which distinguish the three Sundays 
before Lent cannot be historically accounted for, and has 
received various explanations in ancient and modern times. 
Pamelius considers that Septuagesima was so called in 
commemoration of the seventy years' captivity of Israel in 
Babylon, and that the other two Sundays following were 
named from it by analogy. As it was so much the habit of 
early Christian writers to compare the forty days' fast of Lent 
with the forty years' sojourn in the wilderness, this derivation 
seems a probable one. But the more generally received one 
in modern times is, that the fast of Lent being called Quadra- 
gesima, and that name being especially applied to the first 
Sunday in Lent, these three preceding Sundays were named 
from analogy, and as representing in round numbers the days 
which occur between each and Easter. Septuagesima is, 



indeed, only sixty-three days distant from Easter, but 
Quinquagesima is forty-nine ; and the nearly correct character 
of the appellation in the latter case seems to support this 
theory. The second and more exact titles which were added 
to the old names of these Sundays in 1661 appear for the first 
time in Bishop Cosin's corrected Prayer Book. The ancient 
titles themselves are all three found in the Lectionary of St. 
Jerome, and in the Sacramentaries ; but there are not any 
analogous ones in use in the Eastern Church. 

The time and manner of observing Lent varied very much 
in the early Church, and these Sundays are a monument of 
this variation. Each of them marked the beginning of Lent 
in communities which extended it beyond forty days ; and 
Durandus states that monastic persons were accustomed to 
begin 'the fast at Septuagesima, the Greeks at Sexagesima, 
and the secular clergy at Quinquagesima. It is very pro- 
bable that the names themselves were adopted to mark 
another variation in the mode of keeping Lent. For in some 
parts of the Church fasting was not permitted on Sundays, 
Thursdays, or Saturdays, and yet the Lenten fast was to 
extend to forty days. The beginning of it was therefore 
thrown back to Septuagesima, the weeks from which day to 
Easter would include forty fasting-days. Other churches 
omitted only Thursdays and Sundays, and began the fast on 
Sexagesima. A third class made no omissions except of Sun- 
day, and commenced their season of penitence two days 
before Ash-Wednesday, at Quinquagesima; while a fourth, 
perhaps the largest, limited Lent to thirty-six days, beginning 
it on Quadragesima Sunday. 1 

1 So it still is in the Ambrosian rite; and so it was in the Mozarabic 
until the time of Cardinal Ximenes. 



^cragesima g>tmDap. 



265 



"THE EPISTLE. 1 Cor. ix. 24-27. 



KNOW ye not, that they which run in a race 
run all, but one receiveth the prize 1 So 
run that ye may obtain. And every man that 
striveth for the mastery is temperate in all 
things : now they do it to obtain a corruptible 
crown, but we an incorruptible. I therefore so 



* s. B- ® 


add 10. 


1-4. 

Roman 


idd 10. 


1-5- 
ha stern. 


1 Cor. 


6. 12-20. 





run, not as uncertainly ; so fight I, not as one 
that beateth the air : but I keep under my body, 
and bring it into subjection, lest that by any 
means, when I have preached to others, I myself 
should be a castaway. 



*THE GOSPEL. S. Matt. xx. 1-16. 



THE Kingdom of Heaven is like unto a man 
that is an householder, which went out 
early in the morning to hire labourers into his 
vineyard. And when he had agreed with the 
labourers for a peny a day, he sent them into 
his vineyard. And he went out about the third 
hour, and saw others standing idle in the market- 
place, and said unto them, Go ye also into the 
vineyard, and whatsoever is right I will give you. 
And they went their way. Again he went out 
about the sixth and ninth hour, and did like- 
wise. And about the eleventh hour he went 
out, and found others standing idle, and saith 
unto them, Why stand ye here all the day idle ? 
They say unto him, Because no man hath hired 
us. He saith unto them, Go ye also into the 
vineyard, and whatsoever is right, that shall ye 
receive. So when even was come, the lord of 
the vineyard saith unto his steward, Call the 
labourers, and give them their hire, beginning 



* s. g. m- 


Rom- 


an as P. B. 




Eastern. 


I.uke 


15. 11-32. 





from the last unto the first. And when they 
came that were hired about the eleventh hour, 
they received every man a peny. But when 
the first came, they supposed that they should 
have received more ; and they likewise received 
every man a peny. And when they had re- 
ceived it, they murmured against the good-man 
of the house, saying, These last have wrought 
but one hour, and thou hast made them equal 
unto us, which have borne the burden and heat 
of the day. But he answered one of them, and 
said, Friend, I do thee no wrong j didst not 
thou agree with me for a peny 1 Take that 
thine is, and go thy way ; I will give unto this 
last even as unto thee. Is it not lawful for me 
to do what I will with mine own 1 Is thine eye 
evil, because I am good? So the last shall be 
first, and the first last : for many be called, but 
few chosen. 



THE SUNDAY CALLED SEXAGESIMA, 

Or THE SECOND SUNDAY BEFOrvE LENT. 
Dominica in Sexagesima. 
THE COLLECT. 
LORD God, Who seest that we put not our 
trust in any thing that we do ; Mercifully 
grant that by Thy power we may be defended 
against all adversity ; through Jesus Christ our 
Lord. Amen. 



o 



c Sar. Greff. ill 
LX. Mur. ii. 27. 



'OKATIO. 

DEUS Qui conspicis quia ex nulla nostra 
actione confidimus ; concede propitius, ut 
contra omnia adversa Doctoris gentium protec- 
tione muniamur. Per/ 



'THE EPISTLE 

YE suffer fools gladly, seeing ye yourselves 
are wise. For ye suffer if a man bring 
you into bondage, if a man devour you, if a man 



add 12. 1 
Easter!. 



2 Cor. xi. 19-33. 

take of you, if a man exalt himself, if a man 
smite you on the face. I speak as concerning 
reproach, as though we had been weak : howbeit, 



When these various modes of keeping Lent had been all 
superseded under the reforming hand of St. Gregory the 
Great by our present custom, the Church still retained the 
penitential tone of the services for these three Sundays, and 
they thus form a link between the joyous seasons of Christmas 
and Epiphany, and the deeply sorrowful one which begins with 
Ash-Wednesday and reaches its climax in the Holy Week. 
Although some customs which were retained with this view 
in the ancient Church of England have been dropped in the 
modern, — such as the omission of the Alleluia at the begin- 
ning of Mattins, — the Scriptures of the season still mark it 
as one that leads up to Lent. 

The Gospels and Epistles for the three Sundays are clearly 
appointed with a reference to Christian self-discipline ; and 
they seem to have been chosen with the well-known ancient 
classification of virtues in view, as if to shew the Christian 
application of the truths of heathen philosophy. Thus on 
Septuagesima the Epistle of the Christian strife for the 
mastery represents Tem/perantia, the Gospel of the labourers, 
and the penny a day, Justitia. On Sexagesima, Fortitudo is 
illustrated by St. Paul's account of his sufferings for Christ's 
sake, and Hones/as by the parable of the Sower, some of 
Whose good seed falls on honest and good hearts [iv KapSig. 
Ka\rj kclI ayadrj]. Quinquagesima illustrates by the Epistle 
the Christian complement of all natural virtue in Charity ; 
the climax of which was reached in the submission of the Son 



of Man to that contumely and persecution which He predicts 
in the Gospel of the day. 

Introit. — The pains of hell came about me, and the snares 
of death overtook me. In my trouble, I called upon the Lord, 
and He heard me out of His holy temple. Ps. I will love 
Thee, O Lord my strength. The Lord is my strong rock, 
and my defence, and my Saviour. Glory be. 

SEXAGESIMA SUNDAY. 

On all three of the Sundays before Lent the Apostle St. 
Paul is set forth as an illustrious example of self-denial, zeal, 
and suffering for Christ's sake ; and on Quinquagesima his 
noble words as to the valuelessness of all such discipline and 
zeal without love, set the true Christian seal upon asceticism 
in every degree. It is with reference, no doubt, to this appli- 
cation of his example, that an allusion was made to the groat 
Apostle of the Gentiles in the Collect; but the manner in 
which it was made led to its expulsion altogether in 1540. 
and to the insertion of the more trustworthy expression of 
being defended by the power of God. This day is marked 
"ad Sanctum Paulum " in the Comos. 

Introit. — Up, Lord, why sleepest Thou : awake, and 1»- 
not absent from us for over. Wherefore hidest Thou Thy 
face: and forgettcst our misery and trouble? Pol our soul 



266 



duinquagesima ^unDap. 



whereinsoever any is bold, (I speak foolishly,) I 
am bold also. Are they Hebrews 1 so am I. Are 
they Israelites 1 so am I. Are they the seed of 
Abraham 1 so am I. Are they ministers of 
Christ 1 (I speak as a fool,) I am more : in 
labours more abundant; in stripes above measure; 
in prisons more frequent ; in deaths oft. Of the 
Jews five times received I forty stripes save one ; 
thrice was I beaten with rods ; once was I stoned ; 
thrice I suffered shipwreck ; a night and a day 
I have been in the deep ; in journeying often ; 
in perils of waters ; in perils of robbers ; in perils 
by mine own countrymen ; in perils by the 



heathen ; in perils in the city ; in perils in the 
wilderness ; in perils in the sea; in perils among 
false brethren ; in weariness and painfulness ; in 
watchings often ; in hunger and thirst ; in fast- 
ings often ; in cold and nakedness ; beside those 
things that are without, that which cometh upon 
me daily, the care of all the churches. Who is 
weak, and I am not weak ? who is offended, and 
I burn not 1 If I must needs glory, I will glory 
of the things which concern mine infirmities. 
The God and Father of our Lord Jesus Christ, 
Which is blessed for evermore, knoweth that I 
lie not. 



"THE GOSPEL. S. Luke viii. 4-15. 



"TTTHEN much people were gathered together, 
V V and were come to Him out of every city, 
He spake by a parable : A sower went out to sow 
his seed ; and as he sowed, some fell by the way- 
side, and it was trodden down, and the fowls of 
the air devoured it. And some fell upon a rock, 
and as soon as it was sprung up, it withered 
away, because it lacked moisture. And some 
fell among thorns, and the thorns sprang up 
with it, and choked it. And other fell on good 
ground, and sprang up, and bare fruit an hun- 
dred-fold. And when He had said these things, 
He cried, He that hath ears to hear, let him hear. 
And His disciples asked Him, saying, What might 
this parable be 1 And He said, Unto you it is 
given to know the mysteries of the kingdom of 
God : but to others in parables ; that seeing they 



«». ©. f§. Rom- 
an xsV. B. 

Eastern. Matt. 
25. 31-46. 



might not see, and hearing they might not under- 
stand. Now the parable is this : The seed is 
the Word of God. Those by the waj'-side are 
they that hear ; then cometh the devil, and 
taketh away the Word out of their hearts, lest 
they should believe, and be saved. They on the 
rock are they, which, when they hear, receive the 
word with joy; and these have no root, which 
for a while believe, and in time of temptation 
fall away. And that which fell among thorns, 
are they, which, when they have heard, go forth, 
and are choked with cares, and riches, and plea- 
sures of this life, and bring no fruit to perfection. 
But that on the good ground, are they, which in 
an honest and good heart, having heard the Word, 
keep it, and bring forth fruit with patience. 



THE SUNDAY CALLED QUINQUAGESIMA, 

Or THE NEXT SUNDAY BEFORE LENT. 

Dominica in Quinquagesima. 



o 



'THE COLLECT. 
LORD, Who hast taught us that all our 
doings without charity are nothing worth ; 



* Sar. 

CA.D. 1549. 

d Ore?. Feria vi. 
intra L. alios itno 
calcsCi pane sad- 
asCi. 



[*AD COMPLETORIUM IN DIE PASCH^E. 
OEATIO. 

SPIRITUM nobis, Domine, Tuse charitatis in- 
funde, ut rf quos sacramentis paschalibus sati- 



is brought low, even unto the dust : our belly cleaveth unto 
the ground. Arise and help ns : and deliver us for Thy 
Name's sake. Ps. We have heard with our ears, O God, our 
fathers have told us. Glory be. 

QUINQUAGESIMA SUNDAY. 

The ancient Collect for this day had a special reference to 
the practice of Confession on the Tuesday following, which 
was hence called Shrove Tuesday. It was as follows : "Preces 
nostras, quaesumus, Domine, clementer exaudi : atque a pec- 
catorum vinculis absolutos ab omni nos adversitate custodi. 
Per Dominum nostrum. " Our present very beautiful Collect 
was substituted in 1549 ; it is formed on the basis of the 
Epistle, and is evidently constructed also as a prayer for that 
Love without which the discipline of Lent would be unavailing. 

At the end of the Gospel for Quinquagesima Sunday the 
following Rubric is inserted in MS. in Cosin's Durham Prayer 
Book : ' ' This Collect, Epistle, and Gospel shall serve only 
till the Wednesday following." 

Introit. — Be Thou my strong rock, and house of defence ; 
that Thou rnayest save me. For Thou art my strong rock 
and my castle : be Thou also my guide, and lead me for Thy 
Name's sake. Ps. In Thee, Lord, have I put my trust : 
let me never be put to confusion ; deliver me in Thy right- 
eousness. Glory be. 

LENT. 1 

A fast before Easter has been observed from the earliest 

1 The English name of the season is derived from the Old English word 
for spring, " lencten," meaning, perhaps, the time when the days lengthen. 



Christian times ; but the period of its duration varied in dif- 
ferent countries and ages down to the seventh century. Of 
these variations Irenaeus wrote in his Epistle to Victor, Bishop 
of Rome, about the close of the second century, when (speak- 
ing of the varying rules about Easter) he says, "For the 
difference of opinion is not about the day alone, but about 
the manner of fasting ; for some think they are to fast one 
day, some two, some more : some measure their day as forty 
hours of the day and night." [Iren. in Euscb. v. 24.] 

It is left uncertain, by the words of Irenseus, whether this 
universal primitive Lent of which he writes ever extended 
to forty days : and his words read differently in the several 
ancient texts of Eusebius. In some copies they are, as above, 
oi 5£ TeaaapaKOvra. iopas ij/xepipas Kal WKTepwas cv/j./j.eTpodffc ttjv 
i)p.epav avrCiv : but in others, and in Ruffmus, they read, "For 
some think they are to fast one day, some two, some more, 
some forty days ; and they measure their day by the hours of 
the day and night." Tertullian, a few years later, speaks of 
the practice of the Church as believed with certainty to be 
founded on that passage of the Gospel in which those days 
were appointed for fasting, during which the Bridegroom was 
taken away. This has been thought by some to point to the 
period of forty days during which our Lord was going through 
His Temptation in the wilderness ; but it is far more probable 
that it refers to the time during which His Soul was separated 
from His Body. Some few years later still, however, towards 
the middle of the third century, Origen speaks of forty days 
being consecrated to fasting before Easter. [Horn x. in Levit.] 
And at the Council of Nicasa this period was taken for granted, 
as if long in use. 

But, however early the extension of the Lenten fast to forty 
days may have been, it is certain that they were reckoned in 



dumquagesima ^unDap. 



267 



Send Thy Holy Ghost, and pour into our hearts 
that most excellent gift of charity, the very bond 
of peace and of all virtues, without which who- 
soever liveth is counted dead before Thee : Grant 
this for Thine only Son Jesus Christ's sake. 
Amen. 



asti, Tua facias pietate Concordes. Per Domi- 
num. In unitate.] 



"THE EPISTLE. 1 Cor. xiii. 1-1.3. 



THOUGH I speak with the tongues of men 
and of angels, and have not charity, I am 
become as sounding brass, or a tinkling cymbal. 
And though I have the gift of prophecy, and 
understand all mysteries, and all knowledge ; and 
though I have all faith, so that I could remove 
mountains, and have no charity, I am nothing. 
And though I bestow all my goods to feed the 
poor, and though I give my body to be burned, 
and have not charity, it profiteth me nothing. 
Charity suffereth long, and is kind ; charity 
envieth not ; charity vaunteth not itself, is not 
puffed up, doth not behave itself unseemly, 
seeketh not her own, is not easily provoked, 
thinketh no evil, rejoiceth not in iniquity, but 
rejoiceth in the truth; beareth all thing*, believeth 



S>. !• ¥t- 

:n as P. B. 
Eastern. 
4- 4- 



Rom- 
Rom. 



'3- 



all things, hopeth all things, endure th all things. 
Charity never faileth : but whether there be pro- 
phecies, they shall fail ; whether there be tongues, 
they shall cease ; whether there be knowledge, it 
shall vanish away. For we know in part, and 
we prophesy in part. But when that tvhich is 
perfect is come, then that which is in part shall 
be done away. When I was a child, I spake as 
a child, I understood as a child, I thought as a 
child ; but when I became a man, I put away 
childish things. For now we see through a glass 
darkly ; but then face to face : now I know in 
part ; but then shall I know even as also I am 
known. And now abideth faith, hope, charity, 
these three ; but the greatest of these is charity. 



*THE GOSPEL. S. Luke xviii. 31-43. 



THEN Jesus took unto Him the twelve, and 
said unto them, Behold, we go up to Jeru- 
salem, and all things that are written by the pro- 
phets concerning the Son of Man shall be accom- 
plished. For He shall be delivered unto the 
Gentiles, and shall be mocked, and spitefully 
entreated, and spitted on : and they shall scourge 
Him, and put Him to death ; and the third day 
He shall rise again. And thej r understood none 
of these things : and this saying was hid from 
them, neither knew they the things which were 
spoken. And it came to pass, that as He was 
come nigh unto Jericho, a certain blind man sat 
by the way-side begging : and hearing the multi- 
tude pass by, he asked what it meant. And 



an as"P. 

Eastern 
6. 14-21. 



they told him, that Jesus of Nazareth passeth by. 
And he cried, saying, Jesus, Thou Son of David, 
have mercy on me. And they which went before 
rebuked him, that he should hold his peace : but 
he cried so much the more, Thou Son of David, 
have mercy on me. And Jesus stood, and com- 
manded him to be brought unto Him : and when 
he was come near, He asked him, saying, What 
wilt thou that I should do unto thee? And he 
said, Lord, that I may receive my sight. And 
Jesus said unto him, Receive thy sight ; thy 
faith hath saved thee. And immediately he 
received his sight, and followed Him, glorifying 
God : and all the people, when they saw it, gave 
praise unto God. 



several different ways, though always immediately preceding 
Easter. By various Churches the forty days were distributed 
over periods of nine, eight, and seven weeks (that is, from 
Septuagesima, Sexagesima, or Quinquagesima to Easter), by 
the omission of Sundays, Thursdays, and Saturdays, of Sun- 
days and Saturdays, or of Sundays alone, from the number of 
fasting-days [see Notes on Septuagesima] ; and it would appear 
that Lent was sometimes called by the three names now con- 
fined to the three Sundays preceding it as well as by the 
name of Quadragesima, or 'ieaaapaKoar-q. St. Gregory the 
Great introduced our present mode of observance, or sanctioned 
it with his authority, at the end of the sixth century ; exclud- 
ing Sundays from the number of fasting-days, and making the 
thirty-six days thus left of the forty-two immediately preced- 
ing Easter into an exact forty by beginning the East on the 
Wednesday before Quadragesima Sunday instead of on the 
Monday following it. This rule seems to have been very 
readily accepted in the Western Church ; but the Eastern 
Lent [MtydXij N^oreia] begins on the Monday after the day 
which we call Quinquagesima ; and the rule of fasting is so 
strict, that although some slight relaxation of its rigour is 
allowed on Sundays and Saturdays, not even the former are 
wholly excluded from the number of fasting-days. 

The primary object of the institution of a fast before Easter 
was doubtless that of perpetuating in the hearts of every 
generation of Christians the sorrow and mourning which the 
Apostles and Disciples felt during the time that the Bride- 
groom was taken away from them. This sorrow had, indeed, 
been turned into joy by the Resurrection, yet no Easter joys 
could ever erase from the mind of the Church the memory of 
those awful forty hours of blank and desolation which followed 
the last sufferings of her Lord ; and she lives over year by 



year the time from the morning of Good Friday to the morn- 
ing of Easter Day by a re-presentation of Christ evidently set 
forth, crucified among us. [Gal. iii. 1.] This probably was the 
earliest idea of a fast before Easter. But it almost necessarily 
followed that sorrow concerning the death of Christ should be 
accompanied by sorrow concerning the cause of that Death ; 
and hence the Lenten fast became a period of self-discipline ; 
and was so, probably, from its first institution in Apostolic 
times. And, according to the literal habit which the early 
Church had of looking up to the Pattern of her Divine Master, 
the forty days of His fasting in the wilderness while He was 
undergoing Temptation became the gauge of the servants' 
Lent, deriving still more force as an Example from the typical 
prophecy of it which was so evident in the case of Moses and 
Elijah. 

St. Chrysostom speaks of great strictness in fasting on the 
part of many in his day, such as is still found in the Eastern 
Church. "There are those," he says, "who rival one another 
in fasting, and shew a marvellous emulation in it ; some, 
indeed, who spend two whole days without food ; and others 
who, rejecting from their tables not only the use of wine, and 
of oil, but of every dish, and taking only bread and water, 
persevere in this practice during the whole of Lent." [Horn. 
iv. on Stat.] He also speaks in another homily of men being 
purified, in the days of Lent, by prayer and almsdecds, by 
fasting, watching, tears, and confession of sins, showing that 
the severe Lents of later ages were only such as had been ob- 
served in the time of that great Father of tho Church. The 
general mode of fasting scorns to have been to abstain from 
food until after six o'clock in the afternoon, and even then 
not to partake of animal food or wine. Yet it may be doubted 
whether such a mode of life could have been continued 



268 



€f)e jFtueit £>ap of JLent. 



THE FIRST DAY OF LENT, COMMONLY CALLED 

Ash-Wednesday. 

Fcria I V. in Cajiite Jcjunii. 



THE COLLECT. 

ALMIGHTY and everlasting God, Who Latest 
--lA_ nothing that Thou hast made, and dost 
forgive the sins of all them that are penitent ; 
* Create and make in us new and contrite hearts, 
that we worthily lamenting our sins, and acknow- 
ledging our wretchedness, may obtain of Thee, 
the God of all mercy, perfect remission and 
forgiveness; through Jesus Christ our Lord. 
A men 

IT This Collect is to be read every day in Lent, after 
the Collect appointed for the Day. 



"S. 



* A.D. is-19- 



"BENEDICTIO CINERUM. 

OMNIPOTENS sempiterneDEUS Qui misereris 
omnium et nihil odisti eorum quae fecisti 
dissimulans peccata hominum propter pceniten- 
tiam .... 



c FOR THE EPISTLE. Joel ii. 12-17. 



TURN ye even to Me, saith the Lord, with 
all your heart, and with fasting, and with 
weeping, and with mourning. And rend your 
heart, and not your garments, and turn unto 
the Lord your God : for He is gracious and mer- 
ciful, slow to anger, and of great kindness, and 
repenteth Him of the evil. Who knoweth if 
He will return, and repent, and leave a blessing 
behind Him, even a meat-offering and a drink- 
offering unto the Lord your God? Blow the 
trumpet in Zion, sanctify a fast, call a solemn 



'S. Wm. Rom. 
an. Joel 2, 12-19. 



assembly, gather the people, sanctify the con- 
gregation, assemble the elders, gather the chil- 
dren, and those that suck the breasts ; let the 
bridegroom go forth of his chamber, and the 
bride out of her closet ; let the priests, the min- 
isters of the Lord, weep between the porch and 
the altar, and let them say, Spare Thy people, O 
Lord, and give not Thine heritage to reproach, 
that the heathen should rule over them : where- 
fore should they say among the people, Where 
is their God ? 



day after day for six weeks by those whose duties called upon 
them for much physical exertion ; and it is possible that we 
ought not to interpret so literally as this such allusions to 
the fasting of ordinary Christians as we meet with in early 
writings. 

Lent was the principal time, in the early Church, for pre- 
paring the Catechumens for Baptism, and a large portion of 
St. Cyril's Catechetical Lectures were delivered at this season. 
There were also constant daily sermons at the services, as we 
see from expressions used by St. Chrysostom and other fathers. 
Public shows were more or less strictly forbidden ; and works 
of charity were engaged in by all who could undertake them. 
It was a time when sinners were called upon to do outward 
penance as a sign of inward penitence, that they might be 
received back to Communion at Easter. Lent was, in fact, 
a season of humiliation, abstinence from pleasure, fasting, 
prayer, penitence, and general depression of tone on account 
of sin ; and was marked, on every side, with the sombre 
tokens of mourning. 

From this short account of the Lenten fast of primitive 
days, we may go on to consider briefly what should be the 
mode of observing it in modern times, so that the ancient and 
unchanging principles of the Catholic Church may be applied 
to the ever- varying habits of the world which those principles 
are intended to leaven. The Church of England has not 
expressly defined any rule on the subject of fasting, but in 
the Homilies on the subject has urged the example of the 
Early Church, as if intending it to be followed with a con- 
siderable amount of strictness. The work that is set before 
most persons, in the Providence of God, at the present day, 
makes it quite impossible, however, for those who have to do 
it to fast every day for six weeks until evening, or even to 
take one meal only in the day. And the ordinary mode of 
living is so restrained among religious persons, that such a 
custom would soon reduce them to an invalid condition, in 
which they could not do their duty properly in the station of 
life to which God has called them, whether in the world or in 
the sanctuary. And although it may seem, at first, that men 
ought to be able to fast in the nineteenth century as strictly 
as they did in the sixteenth, the twelfth, or the third, yet it 
should be remembered that the continuous labour of life was 
unknown to the great majority of persons in ancient days, as 
it is at the present time in the Eastern Church and in Southern 
Europe ; and that the quantity and quality of the food which 
now forms a full meal is only equivalent to what would have 
been an extremely spare one until comparatively modern days. 



The problem which the modern Christian has to solve, then, 
in this matter, is that of so reconciling the duty of fasting in 
Lent, and at other times ordered by the Church, with the 
duty of properly accomplishing the work which God has set 
him to do, that he may fulfil both duties as a faithful servant 
of God. 

It is impossible to lay down any general law as to the 
amount of abstinence from food which is thus compatible with 
modern duties ; nor can any one, except a person possessed of 
much physiological acumen, determine what is to be the rule 
for another. But the general rules may be laid down, [1] 
that it is possible for all to diminish in some degree the quan- 
tity of their food on fasting-days without harm resulting ; [2] 
that many can safely abstain altogether from animal food for 
some days in the week ; [3] that food should be taken on 
fasting-days as a necessity, and its quality so regulated that 
it shall not be a luxury ; [4] that all can deny themselves 
delicacies on fast-days which may be very properly used at 
other times. 

In the First Homily on Fasting the objects of this discipline 
of the body are well stated thus : [1] "To chastise the flesh 
that it be not too wanton, but tamed and brought in subjec- 
tion to the spirit." [2] " That the spirit may be more fervent 
and earnest in prayer." [3] "That our fast be a testimony 
and witness with us before God, of our humble submission to 
His high Majesty." 

Finally, it may be remarked, that as the changed habits of 
life have diminished our capacity for abstaining from food for 
long periods, so they have increased our opportunities of sac- 
rificing our pleasures by abstinence from luxuries. "Theatres, 
balls, private parties, novel-reading, mere ornamental pursuits, 
unnecessary delicacies, sumptuous costume, — these are things 
which may well be selected as the subjects of our abstinence, 
if, in Lent, or in our general life, we desire to adopt a stricter 
Christian habit than is commonly necessary." [Blunt's 
Directorium Pastorale, p. 136.] From time so saved many 
an hour can be gained in which to attend the Divine Service 
of the Church day by day, to use extra private devotions, and 
to engage in works of charity. 

§ Ash Wednesday. 

The ancient ecclesiastical name given to the first day of 
Lent is Caput Jejunii, and the popular name of Ash-Wednes- 
day has been acquired by it from the custom of blessing ashes 
made from the palms distributed on the Palm Sunday of the 
preceding year, and signing the cross with them on the heads 



Cfje .first @>unDap in lent. 



269 



« s. 1. g. 

an as P. B. 



"THE GOSPEL. S 
' \ ITHEN" ye fast, be not as the hypocrites, of a 
V V sad countenance : for they disfigure their 
faces, that they may appear unto men to fast. 
Verily I say unto you, They have their reward. 
But thou, when thou fastest, anoint thine head, 
and wash thy face, that thou appear not unto 
men to fast, but unto thy Father Which is in 
secret ; and thy Father, Which seeth in secret, 



Matt. vi. 16-21. 

shall reward thee openly. Lay not up for your- 
selves treasures upon earth, where moth and rust 
doth corrupt, and where thieves break through 
and steal : but lay up for yourselves treasures in 
heaven, where neither moth nor rust doth cor- 
rupt, and where thieves do not break through 
nor steal : for where your treasure is, there will 
your heart be also. 



*THE COLLECT. 



The First Sunday in Lent. 

Dominica I., Quadragesimce. [Invocavit.] 

b A.D. 1549. 



OLORD, Who for our sake didst fast forty 
days and forty nights ; Give us grace to 
use such abstinence, that our flesh being- 
subdued to the spirit, we may ever obey Thy 
godly motions in righteousness and true holiness, 
to Thy honour and glory, Who livest and reignest 
with the Father and the Holy Ghost, one God, 
world without end. Amen. 



'THE EPISTLE. 2 Cor. vi. 1-10. 



c &. 1. m- Rom. 
an as P. B. 
Eastern. Heb. 
11. 24-26, 32-40. 



\ \7~E then, as workers together with Him, 
V V beseech you also, that ye receive not the 
grace of God in vain ; (for He saith, I have heard 
thee in p„ time accepted, and in the day of sal- 
vation have I succoured thee : behold, now is 
the accepted time ; behold, now is the day of 
salvation ;) giving no offence in any thing, that 
the ministry be not blamed ; but in all things 
approving ourselves as the ministers of God, in 
much patience, in afflictions, in necessities, in dis- 
tresses, in stripes, in imprisonments, in tumults, 
in labours, in watchings, in fastings ; by pure- 

rf THE GOSPEL. S. Matt 

THEN was Jesus led up of the Spirit into the 
wilderness, to be tempted of the devil. And 
when He had fasted forty days and forty nights, 
He was afterward an-hungred. And when the 
tempter came to Him, he said, If Thou be the 
Son of God, command that these stones be made 
bread. But He answered and said, It is written, 
Man shall not live by bread alone, but by every 



*&.■§.&. Rom- 
an as P. B. 
Eastern. John I. 
44-5 2 - 



ness, by knowledge, by long-suffering, by kind- 
ness, by the Holy Ghost, by love unfeigned, 
by the word of truth, by the power of God, by 
the armour of righteousness on the right hand 
and on the left, by honour and dishonour, by 
evil report and good report ; as deceivers, and 
yet true ; as unknown, and yet well known ; as 
dying, and behold, we live ; as chastened, and 
not killed ; as sorrowful, yet alway rejoicing ; as 
poor, yet making many rich ; as having nothing, 
and yet possessing all things. 

r. 1-11. 

word that proceedeth out of the mouth of God. 
Then the devil taketh Him up into the holy city, 
and setteth Him on a pinnacle of the temple, and 
saith unto Him, If Thou be the Son of God, cast 
Thyself down ; for it is written, He shall give His 
angels charge concerning Thee, and in their hands 
they shall bear Thee up, lest at any time Thou 
dash Thy foot against a stone. Jesus said unto 



of those who knelt before the officiating minister for the pur- 
pose, while he said, "Remember, man, that thou art dust, 
and unto dust shalt thou return. " The Commination Service 
is an adaptation of this rite, as is further shewn in the notes 
to that Office. 

The Penitential Psalms are all used in the services of Ash- 
Wednesday, as they have been time immemorial, the 6th, 
32nd, and 38th at Mattins, the 51st at the Commination, the 
102nd, 130th, and 143rd at Evensong. The Collect is partly 
a translation of one used at the Benediction of the Ashes, and 
partly a composition of 1549 on the basis of other Collects of 
the Day. The Epistle and Gospel are those of the ancient 
Lectionary of St. Jerome. In the Durham book a rubric is 
inserted ordering that the Collect, Epistle, and Gospel of this 
day "are to serve until the Sunday following." 

Introit. — Thou, Lord, hast mercy upon all men, and 
hatest nothing that Thou hast made : hiding Thy face from 
their sins because of their penitence, and sparing them because 
Thou art the Lord our God. Ps. Be merciful unto me, 
God, be merciful unto me, for my soul trusteth in Thee. 
Glory be. 

THE FIRST SUNDAY IN LENT. 
Although the Sundays in Lent are not to be observed as 
fast-days, the devotional tone given to them is carefully 



assimilated to that of the season ; and a constant memorial of 
it is kept up by the use of the Ash-Wednesday Collect after 
that of the week on Sundays as well as weekdays. The 
ancient Use contained Collects for Mondays, Wednesdays, 
and Fridays in Lent. 

The Collect for this Sunday has not been traced to any 
ancient source ; but as it contains the first allusion to fasting, 
it may possibly come down from that distant time when Lent 
began on this day or the day following, instead of on Ash- 
Wednesday. In the ancient Use the Collect for this Sunday 
was, " God, Who dost cleanse Thy Church by the yearly 
observance of Lent ; grant unto Thy family that what it 
strives to obtain from Thee by abstinence, the same it may 
perform in good works, through our Lord Jesus Christ." 

The Gospel of the day sets forth the Lord Jesus perfect- 
ing His sympathy with our nature by undergoing tempta- 
tion : and the first words of the Epistle point to the effi- 
cacious power of that temptation for the rescue from the 
Tempter of all who are tempted. Our Blessed Lord, as the 
Originator of a new spiritual nature which was to take the 
place of that lost by Adam, went through a similar trial to 
that of Adam ; and that He might have perfect sympathy 
also with us who are open to the assaults of the Evil One, 
"He was tempted like as we are." This representative char- 
acter of Christ's Temptation is observable in the three forms 
which it took. [1] "Command these stones that they be 



270 



Cbe ^ccontJ ^unnap in Lent. 



him, It is written again, Thou shalt not tempt 
the Lord thy God. Again, the devil taketh Him 
up into an exceeding high mountain, and sheweth 
Him all the kingdoms of the world, and the 
glory of them ; and saith unto Him, All these 
things will I give Thee, if Thou wilt fall down 



and worship me. Then saith Jesus unto him, 
Get thee hence, Satan ; for it is written, Thou 
shalt worship the Lord thy God, and Him only 
shalt thou serve. Then the devil leaveth Him, 
and behold, angels came and ministered unto 
Him. 



The Second Sunday in Lent. 

Dominica II., Quadragesimce. [lieminiscere.] 



THE COLLECT. 
ALMIGHTY God, Who seest that we have no 
~L\- power of ourselves to help ourselves ; Keep 
us both outwardly in our bodies, and inwardly in 
our souls, that we may be defended from all 
adversities which may happen to the body, and 
from all evil thoughts which may assault and hurt 
the soul, through Jesus Christ our Lord. 
A men. 



« S. g. |t?. Creg. 
Dom. ii. in XL., 
iit et ab. Mur. ii. 
35- 



"ORATIO. 

DEUS, Qui conspicis omni nos virtute desti- 
tui ; interius exteriusque custodi ; ut ab 
omnibus adversitatibus muniamur in corpore, et 
a pravis cogitationibus mundemur in mente. Per 
Dojiinum nostrum. 



''THE EPISTLE. 1 Thess. iv. 1-8. 



\ I TE beseech you, brethren, and exhort you 
VV by the Lord Jesus, that as ye have 
received of us how ye ought to walk, and to 
please God, so ye would abound more and more. 
For ye know what commandments we gave you 
by the Lord Jesus. For this is the will of God, 
even your sanctification, that ye should abstain 
from fornication ; that every one of you should 
know how to possess his vessel in sanctification 
and honour ; not in the lust of concupiscence, 



an. 
7- 
Eas/en 
10 — 2. 3. 



I. ^. Rom- 
1 Thess. 4. 1- 

Heb. 1. 



even as the Gentiles which know not God ; 
that no man go beyond and defraud his brother 
in any matter ; because that the Lord is the 
avenger of all such, as we also have forewarned 
you, and testified. For God hath not called 
us unto uncleanness, but unto holiness. He 
therefore that despiseth despiseth not man, 
but God, Who hath also given unto us His 
Holy Spirit. 



made bread," was a parallel to that temptation of the senses 
which was laid before our first parents when they were invited 
to eat of the tree whose fruit had been forbidden by God. 
And in this primary temptation of sense all others are repre- 
sented. But He Who fed five thousand by a miracle after 
one day's fasting, will not work a miracle to feed Himself 
after a fast of forty days : nor will He rise above the proper 
level of His human nature in His struggle with the enemy, 
because His time is not yet come. [2] " If Thou be the Son 
of God, cast Thyself down," was a temptation to make a 
premature and unnecessary display of His Divine Power, 
similar to the intellectual temptation set before our first 
parents, "Ye shall be as gods." The substance of it was, 
Can God do this ? The answer was, " Thou shalt not tempt 
the Lord thy God." 1 [3] The first Adam was tempted to 
covet the gift of a Divine Intelligence, "Ye shall be as gods, 
knowing good and evil ; " and though God had given him 
sovereignty over the world in His own way, by a delegated 
authority, to seek it in another way, by the possession of 
Omniscience. So the third and strongest temptation offered 
to Him Who came to draw all men unto Him by His lifting 
up was contained in the offer — doubtless one that could have 
been, in its way, realized — " All these things will I give Thee. " 

These three forms of temptation are comprehensive types 
of all that the Tempter has to offer — sensual temptations, 
the seductions of vanity and pride, and the desire to go be- 
yond God's will. Thus the ancient formulary, which includes 
all sin under the three heads, "the world, the flesh, and the 
Devil, " is strictly in keeping with the view of sin which is 
given to us in the Fall of the first, and the Victory of the 
Second Adam : and as we acknowledge ourselves to be sinners 
through our origin from the one, so we may see the full force 
of the prayer to the other, " By Thy Temptation, good Lord, 
deliver us," and seek spiritual strength in all times of spiritual 
danger by becoming " fellow- workers with Him" through 
the grace of God. 

The week which begins with the first Sunday in Lent is 
one of the Ember weeks, the following Sunday being the 
canonical day for Ordinations. 

1 It is observable that Simon Magus, who pretended to be divine, met 
his death in an attempt to display his power in this very manner. 



Inteoit. — He hath called upon Me, and I will hear him. 
I will deliver him and bring him to honour : with long life 
will I satisfy him. Ps. Whoso dwelleth under the defence of 
the Most High shall abide under the shadow of the Almighty. 
Glory be. 

THE SECOND SUNDAY LN LENT. 
Our Lord's triumph in His own Person over Satan is fol- 
lowed up on this Sunday by a narrative of one of those cases 
in which He exhibited the same power for the good of others. 
" Grievously vexed with a devil " is a phrase which seems to 
point to an utter subjugation of the poor victim so afflicted to 
the power of the Evil One ; and in that subjugation physical 
and mental evil were doubtless combined. He Who, having 
been tempted, was now able to succour them that are tempted, 
manifested that ability on this occasion by the effect of His 
will alone, so that without the use of any apparent means or 
any visible act, He caused the Evil One to give up his power 
over the afflicted, and in answer to the urgent prayer of the 
mother, "her daughter was made whole from that very hour." 
There is, doubtless, a connection between the fact told in the 
Gospel and the exhortation of the Epistle, the epithet designat- 
ing the evil spirits who possessed their victims, and that by 
which St. Paul designates impurity, being the same ; and 
several pieces of evidence pointing to extreme impurity of life 
as one result of possession. The Collect is moulded in the 
same lines of thought, acknowledging the power of the Tempter 
to assault the soul by evil thoughts, and our own inability to 
prevail against such assaults without the aid of Him by Whom 
the Tempter was, and is overcome. The note of the day and 
week, therefore, so far as Lent looks to discipline, is a call to 
the subjugation of the sensual part of our nature by earnest 
prayer for a participation in the power of Him Who was 
tempted, and yet came out of His temptation without sin, 
that He might succour others in His strength. 

Introit. — Call to remembrance, Lord, Thy tender 
mercies ; and Thy loving-kindnesses, which have been ever 
of old. Let not our enemies triumph over us. Deliver us, 
God of Israel, out of all our troubles. Ps. Unto Thee, 
Lord, will I lift up my soul ; my God, I have put my trust 
in Thee, let me not be confounded. Glory be. 



€f)e Cfritti ^untiap in lent. 



271 



"THE GOSPEL. S. Matt. xv. 21-28. 



JESUS went thence, and departed into the 
coasts of Tyre and Sidon. And behold, a 
woman of Canaan came out of the same coasts, 
and cried unto Him, saying, Have mercy on me, 
O Lord, Thou Son of David ; my daughter is 
grievously vexed with a devil. But He answered 
her not a word. And His disciples came and 
besought Him, saying, Send her away ; for she 
crieth after us. But He answered and said, I am 
not sent, but unto the lost sheep of the house of 



: & 1. 1 

Roman. 



. as P. ] 
Matt. 1 



Easier tt. 
1-12. 



Israel. Then came she and worshipped Him, 
saying, Lord, help me. But He answered and 
said, It is not meet to take the children's bread, 
and to cast it to dogs. And she said, Truth, 
Lord ; yet the dogs eat of the crumbs which fall 
from their master's table. Then Jesus answered 
and said unto her, O woman, great is thy faith : 
be it unto thee even as thou wilt. And her 
daughter was made whole from that very hour. 



THE COLLECT. 

\ \TE beseech Thee, Almighty God, look upon 
V V the hearty desires of Thy humble ser- 
vants, and stretch forth the right hand of Thy 
Majesty to be our defence against all our enemies, 
through Jesus Christ our Lord. Amen. 



!• Gre s . 
in XL. 



The Third Sunday in Lent. 

Dominica III., Quadragesimce. [Oculi.] 

*ORATIO. 

QTLESUMUS, omnipotens Deus, vota humi- 
lium respice, atque ad defensionem nos- 
tram dexteram Tuse majestatis extende. Per 
Dominum nostrum Jesum Christum Filium 
Tuum. Qui Tecum vivit. 



Dom. 
Mur. i 



'THE 

BE ye therefore followers of God, as dear [ 
children ; and walk in love, as Christ also 
hath loved us, and hath given Himself for us, 
an offering and a sacrifice to God for a sweet- 
smelling savour. But fornication, and all unclean- 
ness, or covetousness, let it not be once named 
amongst you, as becometh saints ; neither filthi- 
ness, nor foolish-talking, nor jesting, which are 
not convenient ; but rather giving of thanks : for 
this ye know, that no whoremonger, nor unclean 
person, nor covetous man, who is an idolater, 
hath any inheritance in the kingdom of Christ, 
and of God. Let no man deceive you with vain 
words : for because of these things cometh the 
wrath of God upon the children of disobedience. 



S. 1. ft?. Rom. 
an. Eph. 5. 1-9. 

Eastern. Heb. 4. 
14—5. 6. 



EPISTLE. Ephes. v. 1-14. 

Be not ye therefore partakers with them : for ye 
were sometimes darkness, but now are ye light in 
the Lord : walk as children of light ; (for the 
fruit of the Spirit is in all goodness, and righteous- 
ness, and truth ;) proving what is acceptable 
unto the Lord. And have no fellowship with 
the unfruitful works of darkness, but rather 
reprove them: for it is a shame even to speak of 
those things which are clone of them in secret. 
But all things that are reproved are made mani- 
fest by the light : for whatsoever doth make 
manifest is light. Wherefore he saith, Awake, 
thou that sleepest, and arise from the dead, and 
Christ shall give thee light. 



THE THIRD SUNDAY IN LENT. 

The dangerous sympathy which exists between human 
nature and evil is set forth on this Sunday with fearful 
intensity of expression. Our Lord had cast out another of 
those evil spirits which were permitted in His time to exer- 
cise their utmost power over men, that His glory might be 
shewn in overcoming them ; and some of those who witnessed 
the occurrence, rinding no other way of explaining it, attri- 
buted it to "Beelzebub, the prince of the devils." This foolish 
and wicked way of accounting for the marvel our Lord met 
by two arguments. [1] Satan would not act against himself; 
[2] If Satan cast out Satan, then " the children " of the Jews, 
i.e. the Apostles, to whom "the very devils were subject" 
through Christ's name, could only have cast them out by the 
same evil power. In the parallel passage, Matt. xi. 31, He 
also goes on to shew how this wicked accusation was in 
danger of becoming the unpardonable sin ; the Jews, in reality, 
calling the saving work of the Holy Spirit a "soul-destroying" 
work, that of the Destroyer of souls. Then the Lord declared 
that it is He alone Who can cast out Satan ; He being stronger 
than the strong Evil One. From His words we may deduce 
the truth that all driving out of the Evil One is the work of 
Christ, as all sin is ultimately the work of the Enemy. He 
is the Stronger than the strong Who drives evil from our 
nature, by purifying that nature in His own holy and imma- 
culate Person ; from each individual by the work of the same 
Person through the grace given in sacraments : and His 
power extends over every form of Satan's power, physical or 
mental infirmity, or spiritual disease. This personal power 
of Christ is illustrated by the words of St. Paul, " wretched 
man that I am," through this power of Satan over me, "Who 
shall deliver me?" . . . "I thank God, through Jesus Christ 
our Lord." 

After this comes that awful truth respecting repossession 



which illustrates so fearfully the abiding sympathy of our 
nature with evil, and the intensification of Satan's power 
through every unresisted submission to the influence of it. 
This was spoken first of the generation of Jews among whom 
our Lord had come, and has its application to later times in 
the falling away of churches into heresy and worldliness. 
Satan was driven out from every position which he had taken 
up as soon as Christ appeared for the purpose of opposing him. 
But the sympathies of the nation were towards evil, and after 
their rejection of Christ and His Apostles their spiritual con- 
dition became far worse than it was even in our Lord's time 
when He called them a "generation of vipers." The van- 
quished strong man returned, and the horrors of sin among 
the Jews between our Lord's Ascension and the final destruc- 
tion of Jerusalem, — the hardness of heart, the blindness, the 
cruelty, — were never exceeded. It is probable that the sway 
of Mahometanism in the East and in India is a return of the 
"strong man armed," with "seven others more wicked than 
himself," to nations among whom the Church had been 
received as a cleansing and garnishing power for a time, but 
was afterwards rejected when the new unbelief aroused old 
sympathies with evil. 

The application of the same truth to individuals is obvious. 
The sense of Satan's power was so strong in the early Church 
as to lead it to make exorcism an invariable preliminary of 
baptism. Every act of penitence is a kind of exorcism, and 
every Absolution is the conquest of Satan by Christ. But 
unless the swept and garnished soul is preoccupied with good, 
evil will return to it. In all Lenten discipline, therefore, the 
occupation of the sold by the sevenfold gifts of the Spirit is 
the true bar to the entrance of the seven evil spirits, and 
works of mercy will guard against the dangers and deadly 
sins to which inactive devotion makes it liable. 

Introit. — Mine eyes are ever looking unto the Lord ; for 



272 



€bc jfourtb ^untiap in lent. 



"THE GOSPEL. S. Luke xi. 14-28. 



FESUS] was casting out a devil, and it was 
LO dumb. And it came to pass, when the devil 
was gone out, the dumb spake ; and the people 
wondered. But some of them said, He casteth 
out devils through Beelzebub, the chief of the 
devils. And others, tempting Ilim, sought of 
Him a sign from heaven. But He, knowing 
their thoughts, said unto them, Every kingdom 
divided against itself is brought to desolation ; 
and a house divided against a house falleth. If 
Satan also be divided against himself, how shall 
his kingdom stand? because ye say, that I cast 
out devils through Beelzebub. And if I by 
Beelzebub cast out devils, by whom do your sons 
cast them out? therefore shall they be your 
judges. But if I with the finger of God cast out 
devils, no doubt the kingdom of God is come 
upon you. When a strong man armed keepeth 
his palace, his goods are in peace ; but when a 
stronger than he shall come upon him, and over- 



' 5. ©. ??• Rom. 
an as P. B. 
Eastern. Mark 
8. 34—9- I. 



come him, he taketh from him all his armour 
wherein he trusted, and divideth his spoils. He 
that is not with Me is against Me : and he that 
gathereth not with Me scattereth. When the 
unclean spirit is gone out of a man, he walketh 
through dry places, seeking rest ; and finding 
none, he saith, I will return unto my house 
whence I came out. And when he cometh, 
he findeth it swept and garnished. Then goeth 
he and taketh to him seven other spirits more 
wicked than himself, and they enter in, and 
dwell there ; and the last state of that man is 
worse than the first. And it came to pass, as He 
spake these things, a certain woman of the com- 
pany lift up her voice, and said unto Him, 
Blessed is the womb that bare Thee, and the 
paps which Thou hast sucked. But He said, 
Yea rather, blessed are they that hear the Word 
of God, and keep it. 



THE COLLECT. 

a BANT, we beseech Thee, Almighty God, 
that we, who for our evil deeds do worthily 
deserve to be punished, by the comfort of Thy 
grace may mercifully be relieved ; through our 
Lord and Saviour Jesus Christ. Amen. 



THE FOURTH SUNDAY IN LENT. 

Dominica Media Quadragesima;. [Lcctare.] 

*ORATIO. 

CONCEDE, qua?sumus, omnipotens Deus, ut 
qui ex merito nostras actionis affligimur, 
Tuse gratiae consolatione respiremus. Per Domi- 
num. 



»S. g.©. Greg. 
Dom. iv. in XL. 
Mur. ii. 43. 



TELL me, ye that desire to be under the law 
do ye not hear the law 1 For it is written 
that Abraham had two sons, the one by a bond 



f THE EPISTLE. Gal. 

J5.1.R. Gal. 4. 



22 — 5. I. 

Roman. 
22-31. 

Eastern. 
13-20. 



Gal, 4. 
Heb. 6. 



iv. 21-31. 

maid, the other by a free-woman. But he who 
was of the bond-woman was born after the flesh; 
but he of the free- woman was by promise. Which 



He shall pluck my feet out of the net. Turn Thee unto me 
and have mercy upon me ; for I am desolate and in misery. 
Ps. Unto Thee, O Lord, will I lift up my soul ; my God, I 
have put my trust in Thee, let me not be confounded. 
Glory be. 

MID-LENT, or REFRESHMENT SUNDAY. 

This day has been called Dominica Refectionis from a very 
ancient period, no doubt from the Gospel in which our Lord 
is set forth as feeding the five thousand by a miracle in the 
wilderness. 1 It has at some times been observed as a day of 
greater festivity than was permitted on any other Sunday in 
Lent ; and the Mi-Careme of the French Church still gives 
an illustration of this usage. In Rome also, the '''Golden 
Rose " is blessed on this day, and presented by the Pope to 
some distinguished person who is considered to have done 
good service to the Church in the past year : and the cere- 
mony is accompanied by festive observances which make Mid- 
Lent Sunday conspicuously different from the others of the 
season. The "comfort" of the Collect, the "free Jerusalem" 
springing out of the bondage of Sinai of the Epistle, and the 
Feast in the midst of the wilderness, all point the same way; 
as also does the ancient Officium or Introit. 

The miracle which gives point to this Sunday exhibits our 
Lord as refreshing men literally by the operation of His Pro- 
vidence, and mystically as their spiritual Refresher. 

[1] From the literal point of view the miracle was stupen- 
dous, and well calculated to shew that the Providence of Him 
" by Whom all things were made " is able to take care of those 
whom He loves. Cornelius a Lapide, calculating from the 
Roman price of a loaf weighing from 8 to 10 ounces, concludes 
that the 200 pence named would have purchased 2000 such 

1 The first Lesson at Evensong is Genesis xliii., which ends with the 
refreshment of his brethren by Joseph, who was, in so many particulars, 
a type of our Blessed Lord. m & 



loaves. The average price of bread in England is l$d. a 
pound, at which rate the same money would purchase about 
914 pounds, a quantity not very far from this estimate. This 
weight of bread distributed among 5000 persons only would 
give not quite three ounces to each, about as much as is 
ordinarily eaten as an accompaniment to other food at dinner. 
But St. Matthew [xiv. 21] says that there were "women and 
children," besides "about five thousand men ; " and if these 
are reckoned at only 5000 more, the quantity of bread provided 
for each by the 200 pence would have been only 1^ ounce, 
literally "a little," as stated by Philip, and quite insufficient 
for satisfying a hungry person. But the actual quantity of 
bread present was much less than two hundred pennyworth, 
being only such a quantity as a lad could carry, five barley 
loaves (perhaps ten or twelve pounds in weight altogether), 
and in that case enough to give a piece of bread of eight or 
ten grains weight to each person. When Elisha's servitor said 
of ' ' twenty loaves of barley and full ears of corn in the husk 
thereof," "What, should I set this before an hundred men?" 
it is no wonder that the servitor of Christ should say of the 
five barley loaves, "But what are these among so many" as 
ten thousand men, women, and children ? Yet in the course 
of subdivision this small quantity of bread increased so as to 
be sufficient for a full meal ; the persons so satisfied being 
evidently in a fasting, and therefore hungry condition. For 
such a full meal sixteen ounces of bread is not much, but 
10,000 pounds of bread amounts to four and a half tons weight, 
a vast quantity, apparently a thousandfold exceeding that 
from which it originated. Such a calculation magnifies the 
miracle in appearance, yet it would have been as much an act 
of Divine power to have increased the bread twofold as a 
thousandfold ; and acts of Divine power equally stupendous 
are daily being wrought around us by the loving-kindness of 
our Creator. 

[2] The mystical meaning of the miracle is shewn by the 
course of the several acts recorded in the eleventh verse of 
the Gospel ; and they are plainly of an Eucharistic character. 



Cf)e jftftt ^>untiap in Lent. 



2 73 



things are an allegory : for these are the two 
covenants ; the one from the mount Sinai, which 
gendereth to bondage, which is Agar. For this 
Agar is mount Sinai in Arabia, and answereth to 
Jerusalem which now is, and is in bondage with 
her children. But Jerusalem which is above is 
free ; which is the mother of us all. For it is 
written, Eejoice, thou barren that bearest not; 
break forth and cry, thou that travailest not : 
for the desolate hath many more children than 



she which hath an husband. Now we, brethren, 
as Isaac was, are the children of promise. But 
as then he that was born after the flesh perse- 
cuted him that was bom after the Spirit ; even 
so it is now. Nevertheless, what saith the Scrip- 
ture 1 Cast out the bond-woman and her son ; 
for the son of the bond-woman shall not be heir 
with the son of the free-woman. So then, brethren, 
we are not children of the bond-woman, but of 
the free. 



"THE GOSPEL. S. John vi. 1-14. 



JESUS went over the sea of Galilee, which 
is the sea of Tiberias. And a great multi- 
tude followed Him, because they saw His miracles 
which He did on them that were diseased. And 
Jesus went up into a mountain, and there He sat 
with His disciples. And the Passover, a feast of 
the Jews, was nigh. When Jesus then lift up 
Ills eyes, and saw a great company come unto Him, 
He saith unto Philip, Whence shall we buy bread, 
that these may eat 1 (And this He said to prove 
him ; for He Himself knew what He would do. ) 
Philip answered Him, Two hundred peny-worth 
of bread is not sufficient for them, that every one 
of them may take a little. One of His disciples, 
Andrew, Simon Peter's brother, saith unto Him, 
There is a lad here, which hath five barley-loaves, 
and two small fishes ; but what are they among 



Roman 



. as P. B. 
John 6. 



so many? And Jesus said, Make the men sit 
down. Now there was much grass in the place. 
So the men sat down, in number about five thou- 
sand. And Jesus took the loaves, and when He 
had given thanks He distributed to the disciples, 
and the disciples to them that were set down ; 
and likewise of the fishes as much as they would. 
When they were filled, He said unto His disciples, 
Gather up the fragments that remain, that nothing 
be lost. Therefore they gathered them together, 
and filled twelve baskets with the fragments of 
the five barley-loaves, which remained over and 
above unto them that had eaten. Then those 
men, when they had seen the miracle that Jesus 
did, said, This is of a truth that Prophet that 
should come into the world. 



The Fifth Sunday 

Dominica in Passione Domini 
THE COLLECT. 
"TTTE beseech Thee, Almighty God, mercifully 
VV to look upon Thy people ; that by Thy 
great goodness they may be governed and pre- 
served evermore, both in body and soul, through 
Jesus Christ our Lord. Amen. 



»S.I.». Greg. 
Dom. v. ia XL. 
De Passione Do- 
mini. Mnr. ii. 47. 



in Lent. 

'. [Jiulica.] 

*ORATIO. 

QILESUMTJS, omnipotens Deus, familiam 
Tuam propitius respice ; ut Te largiente 
regatur in corpore, et Te servante custodiatur in 
inente. Per. 



a] The loaves are placed in the hands of Jesus, as an 
oblation is offered to God of the Bread and Wine. 

j3~\ Jesus gave thanks [ei)xopiori7(Tas, comp. St. Luke xxii. 19] 
before distributing them to the disciples, this eucharistization 
of the loaves endowing them with capacities which they did 
not previously possess. 

7] He distributes to His ministers as to persons receiving 
gifts from Him for the benefit of others. 

5] And by the intervention of these ministers, not by direct 
communication between Jesus and the multitude, the latter 
receive the eucharistized bread by which they are satisfied. 

Thus the mighty work of Christ in the midst of the wilder- 
ness is set before His Church in the midst of Lent as a sure 
token that the earth is the Lord's and the fulness thereof ; 
and that both fasting and abundance are at His command : 
and still more as an earnest of that Divine gift the "Bread 
from Heaven," which He distributes to His people in the 
wilderness of this world, by the hands of ministers, for their 
spiritual refreshment and strength. 

Introit. — Rejoice ye with Jerusalem, and be glad with 
her, all ye that love her : rejoice for joy with her, all ye that 
mourn for her ; that ye may suck and be satisfied with the 
breasts of her consolations. Ps. I was glad when they said 
unto me, We will go into the house of the Lord. Glory be. 

PASSION SUNDAY. 1 

The name of Passion Sunday has been given to the second 
Sunday before Good Friday from time immemorial, because 
on that day the Lord began to make open predictions of His 
coming sufferings. Those sufferings also begin now to be 

1 In Tavhrnrr's Postils [ad. 1540] the order of the Sundays is, Third Sun- 
day in Lent, Mid-Lent Sunday, Passion Sunday, Palm Sunday, Easter Day. 



commemorated in the Scriptures for the season. The Epistle 
refers to our Lord's Passion ; the Gospel narrates the begin- 
ning of it in that fearful rejection of Him by the Jews ; and 
the first Lessons at Mattins and Evensong are clearly prophetic 
of the redemption wrought by the sufferings of Christ. When 
the last attempt was made to alter the Prayer Book in 1688, 
it was proposed to substitute a Collect more in character with 
the day, which is as follows : "0 Almighty God, Who hast 
sent Thy Son Jesus Christ to be an High Priest of good things 
to come, and by His own Blood to enter in once into the holy 
place, having obtained eternal redemption for us ; mercifully 
look upon Thy people, that by the same Blood of our Saviour, 
Who through the eternal Spirit offered Himself without spot 
unto Thee, our consciences may be purged from dead works, 
to serve Thee, the living God, that we may receive the pro- 
mise of eternal inheritance, through Jesus Christ our Lord." 

As the Divine Power of Christ was illustrated on the pre- 
ceding Sunday by the miracle of the loaves and fishes, so on 
this day His Divine Nature is set forth in a conspicuous 
manner by the juxtaposition of the Gospel in which He used 
the words, "Before Abraham was, I am," with the first 
Lesson in which God is heard saying to Moses, " I AM THAT 
I AM : . . . thus shalt thou say unto the children of Israel, 
I AM hath sent me unto you." The conduct of the Jews 
shews that they recognized in our Lord's words an assumption 
of the incommunicable Name, and in that assumption a pro- 
clamation that He is God. This open and unlimited procla- 
mation of His Divine Nature comes in on Passion Sunday, as 
the several manifestations of the glory of Christ come in before 
Christmas, that through the humiliation of the Cross, as 
through that of the manger, we may behold the eternal Son 
of God : and see rays of Divinity shed from His crucified Body. 

Introit. — Cive sentence with me, God, and defend my 
causo against the ungodly people: () deliver me from (he 



274 



€be ^imDap nert before (Easter. 



£. t». |Q. Rom- 
an as P. U. 

Eastern. Heb. 9. 
11-14. 



"THE EPISTLE. Heb 

CHRIST being come an High Priest of good 
things to come, by a greater and more per- 
fect tabernacle, not made with hands ; that is to 
say, not of this building ; neither by the blood of 
goats and calves; but by His own blood He entered 
in once into the holy place, having obtained eternal 
redemption for us. For if the blood of bulls and 
of goats, and the ashes of an heifer sprinkling 
the unclean, sanctifieth to the purifying of the 



ix. 11-15. 

flesh ; how much more shall the blood of Christ, 
Who, through the eternal Spirit, offered Himself 
without spot to God, purge your conscience from 
dead works to serve the living God ? And for 
this cause He is the Mediator of the new testa- 
ment, that by means of death, for the redemption 
of the transgressions that were under the first 
testament, they which are called might receive 
the promise of eternal inheritance. 



«THE GOSPEL. S. John viii. 46-59. 



FESUS said,] Which of you convinceth Me 
LO of sin 1 ? and if I say the truth, why do ye 
not believe Me 1 He that is of God heareth 
God's words ; ye therefore hear them not, because 
ye are not of God. Then answered the Jews, and 
said unto Him, Say we not well, that Thou art a 
Samaritan, and hast a devil 1 Jesus answered, I 
have not a devil ; but I honour My Father, and 
ye do dishonour Me. And I seek not Mine own 
glory ; there is One that seeketh and judgeth. 
Verily, verily, I say unto you, If a man keep My 
saying, he shall never see death. Then said the 
Jews unto Him, Now we know that Thou hast a 
devil : Abraham is dead, and the prophets ; and 
Thou sayest, If a man keep My saying, he shall 
never taste of death. Art Thou greater than our 



* S. 1. n 

an as P. B. 
Eastern. 

io. 32-45. 



Rom- 
Mark 



father Abraham, which is dead 1 and the prophets 
are dead : whom makest Thou Thyself 1 Jesus 
answered, If I honour Myself, My honour is 
nothing ; it is My Father that honoureth Me, of 
Whom ye say, that He is your God : yet ye have 
not known Him ; but I know Him : and if I 
should say, I know Him not, I shall be a liar 
like unto you ; but I know Him, and keep His 
saying. Your father Abraham rejoiced to see 
My day, and he saw it, and was glad. Then said 
the Jews unto Him, Thou art not yet fifty years 
old, and hast Thou seen Abraham 1 Jesus said 
unto them, Verily, verily, I say unto you, before 
Abraham was, I am. Then took they up stones 
to cast at Him : but Jesus hid Himself, and 
went out of the temple. 



THE SUNDAY NEXT BEFORE EASTER. 



Dominica in Ramis Palmarum. 



THE COLLECT. 



ALMIGHTY and everlasting God, Who, of 
-L^~ Thy tender love towards mankind, hast 
sent Thy Son our Saviour Jesus Christ, to 
take upon Him our flesh, and to suffer death 
upon the cross, that all mankind should follow 
the example of His great humility ; Mercifully 
grant that we may both follow the example of 
His patience, and also be made partakers of His 
resurrection ; through the same Jesus Christ 
our Lord. Amen. 



c S. g. ©. Greg., 
Gelas. D0111. in 
ramis palmarum. 
M'ur. i. 546. 



'ORATIO. 

OMNIPOTENS sempiterne Deus, Quihumano 
generi ad imitandum humilitatis exemplum, 
Salvatorem nostrum carnem sumere, et crucem 
subire fecisti : concede propitius, ut et patientiae 
Ipsius habere documenta, et resurrectionis con- 
sortia mereamur. Per euudem. 



deceitful and wicked man, for Thou art the God of my 
strength. Ps. O send out Thy light and Thy truth that they 
may lead me, and bring me unto Thy holy hill, and to Thy 
dwelling. Glory be. 

PALM SUNDAY. 

The last week of Lent has ever been observed by Christians 
as a time of special solemnity ; and from the awfully impor- 
tant events which occurred in the last week of our Lord's life, 
which it represents to us, it has been called, from primitive 
times, the Great Week and the Holy Week. During this 
period there was, as early as the days of St. Chrysostom, a 
general cessation of business among the Christian part of the 
people : fasting was observed with greater strictness than in 
the other weeks of Lent, and special acts of mercy and charity 
were engaged in by all, the Emperors (when they had become 
Christian) setting an official example by ceremonies of which 
our Royal Maundy is a relic. 

The first day of the Holy Week is called Indulgence Sunday 
in the Lectionary of St. Jerome, and in many other later 
writers. This name has been explained by a custom of the 
Christian Emperors, who used to set prisoners free and close 
all courts of law during Holy Week. But it seems to have 
been in use before this practice originated, which was not 
earlier than the end of the fourth century. It has also been 
supposed to be connected with the reconciliation of penitents. 
In the Sacramentary of St. Gregory there is the phrase, ' ' Per 



Quern nobis indulgentia largitur," in the proper preface for 
this day, and "ut indulgentiam percipere mereamur," in the 
Collect for Tuesday ; from which it may be inferred that the 
name Indulgence Sunday (and Indulgence Week) originally 
pointed to our Lord's work of redemption, and His great love 
in going forward willingly on this day to meet His sufferings. 
The day is also called Hosanna Sunday in some parts of 
Europe and the East. 

But a far more common name is that by which it is familiarly 
known to us, that of Palm Sunday. It is called Dominica in 
ramis palmarum in the Sacramentary of St. Gregory, and 
Dominica in ramis olivarum in that of St. Ambrose, and in 
the former there is a plain reference to the ceremony of 
branch-bearing as one then in use, as well as to the act of 
the Jews which originally gave the name to the Sunday. 
The words are in the Benediction of the people: "May 
Almighty God grant unto you, that as ye present yourselves 
before Him with branches of palms and of other trees, so after 
your departure from this life ye may attain to appear before 
Him with the fruit of good works and the palm of victory." 
In the Ambrosian rite it is not so clear that the ceremony was 
then in use ; but St. Chrysostom mentions the shaking of the 
palm-branches [ceietv to. fidi'a] as one of the customs of the 
day in one of his sermons for the Great Week. 

In the ancient English Church the Benediction of the Palms 
took place before the beginning of the Holy Communion. 
First an Acolyte read Exod. xv. 27 — xvi. 10, the narrative of 
Israel's encamping by the twelve wells and threescore and 



Cfje g>untmp nert before Caster. 



75 



" s. i. ®. 

an as P. B. 
F.astern. 



"THE EPISTLE. 

IET this mind be in you, which ivas also in 
A Christ Jesus : Who, being in the form of 
God, thought it not robbery to be equal with 
God ; but made Himself of no reputation, and 
took %ipon Him the form of a servant, and was 
made in the likeness of men : and being found 
in fashion as a man, He humbled Himself, and 
became obedient unto death, even the death of 



Phil. ii. 5-11. 

R em . the cross. Wherefore God also hath highly 
M i. 4 . exalted Him, and given Him a Name which is 
above every name ; that at the Name of Jesus 
every knee should bow, of things in heaven, and 
things in earth, and things under the earth ; and 
that every tongue should confess that Jesus 
Christ is Lord, to the glory of God the 
Father. 



•' THE GOSPEL. S. Matt, xxvii. 1-54. 



WHEN the morning was come, all the chief 
priests and elders of the people took 
counsel against Jesus, to put Him to death. 
And Avhen they had bound Him, they led Him 
away, and delivered Him to Pontius Pilate the 
governour. Then Judas who had betrayed Him, 
when he saw that He was condemned, repented 
himself, and brought again the thirty pieces of 
silver to the chief priests and elders, saying, I 
have sinned, in that I have betrayed the innocent 
blood. And they said, What is that to us 1 see 
thou to that. And he cast down the pieces of 
silver in the temple, and departed, and went and 
hanged himself. And the chief priests took the 
silver pieces, and said, It is not lawful for to put 
them into the treasury, because it is the price of 
blood. And they took counsel, and bought with 
them the potter's field, to bury strangers in. 
Wherefore that field was called, The field of blood, 
unto this day. (Then was fulfilled that which 
was spoken by c Jeremy the prophet, saying, And 
they took the thirty pieces of silver, the price of 
Him that was valued, Whom they of the children 
of Israel did value, and gave them for the potter's 
field, as the Lord appointed me.) And Jesus 
stood before the governour ; and the governour 
asked Him, saying, Art Thou the King of the 
Jews 1 And Jesus said unto him, Thou sayest. 
And when He was accused of the chief priests 
and elders, He answered nothing. Then said 
Pilate unto Him, Hearest Thou not how many 
things they witness against Theel And He 
answered him to never a word, insomuch that 
the governour marvelled greatly. Now at that 



b &. 1. ft. Rom. 
an. Matt. 26. & 
27. 
kastern. John 
is. 1-18. 



r This is now found 
only in Zech. II. 
12, 13. St. Matthew 
may quote from 
some lost writing 
of Jeremiah. 



feast the governour was wont to release unto the 
people a prisoner, whom they would. And they 
had then a notable prisoner, called Barabbas. 
Therefore when they were gathered together, 
Pilate said unto them, Whom will ye that I 
release unto you 1 Barabbas, or Jesus Which is 
called Christ 1 For he knew that for envy they 
had delivered Him. When he was set down on 
the judgement-seat, his wife sent unto him, saying, 
Have thou nothing to do with that just Man: 
for I have suffered many things this day in a 
dream because of Him. But the chief priests 
and elders persuaded the multitude that they 
should ask Barabbas, and destroy Jesus. The 
governour answered and said unto them, Whether 
of the twain will ye that I release unto you ? 
They said, Barabbas. Pilate saith unto them, 
What shall I do then with Jesus, Which is called 
Christ? They all say unto him, Let Him be 
crucified. And the governour said, Why, what 
evil hath He done 1 But they cried out the 
more, saying, Let Him be crucified. When 
Pilate saw that he could prevail nothing, but 
that rather a tumult was made, he took water, 
and washed his hands before the multitude, 
saying, I am innocent of the blood of this just 
Person: see ye to it. Then answered all the 
people, and said, His blood be on us, and on our 
children. Then released he Barabbas unto them : 
and when he had scourged Jesus he delivered 
Him to be crucified. Then the soldiers of the 
governour took Jesus into the common hall, and 
gathered unto Him the whole band of soldiers. 
And they stripped Him, and put on Him a scarlet 



ten palm-trees of Elim. Then a Deacon read St. John xii. 12-19, 
the account of our Lord's triumphal entry. After this the 
palm, yew, or willow brandies being laid upon the Altar, the 
Priest (vested in a red silk cope) pronounced an exorcism and 
a blessing over them, which were followed by four Collects. 
A procession then passed round the Church, singing Anthems, 
and distributing the brandies ; after which began the celebra- 
tion of the Holy Eucharist. The custom is still represented 
in some places by decking the Church with willow-branches 
on Palm Sunday ; and almost everywhere by the country- 
people bearing them in their hands as they walk out in the 
afternoon. 

On this day the Church has always begun to set before God 
and men the Gospel account of the Passion of our Lord. In 
the Lectionary of St. Jerome, and in the ancient Missals of 
the Church of England, St. Matthew's narrative, or "The 
Passion according to St. Matthew," was fixed for the Gospel 
on Palm Sunday, that of St. Mark on Tuesday, that of St. 
Luke on Wednesday, and that of St. John on Good Friday. 1 
Until lCCl the 20th and 27th diapters of St. Matthew were 
still read for the Gospel on Palm Sunday, and the 18th and 

l. The Passion was said in a very remarkable manner, and is printed ac- 
cordingly in the Salisbury Missal. Instead of the wbole being said by the 
Gospeller, it was apportioned among three persons, apparently choir-men. 
Those words which were spoken by (lie Jews or the disciples had the letter 
"a" prefixed, and were directed to be sting or said [eantariaut pronuntiari] 



19th of St. John on Good Friday ; but a marginal note in 
Sancioft's writing is appended to both these days in the Dur- 
ham book, directing the first chapter to be left out in each 
case, because it is appointed to be read in the Second Lesson. 
The distinguishing characteristic of this day in the last 
week of our Lord's life is not represented in any of the 
Scriptures for the day, which are altogether occupied with 
our Lord's Passion. This arises from the change made in 
1549, when the service for the Benediction of the Palms was 
set aside (in which this characteristic of the day was fully 
commemorated), and only the Ancient Mass of the day (which 
was commemorative of the Passion) retained. This oversight 
is to be regretted, as there is clearly a connection between the 
usage of palm-bearing and the Divine ritual, both of Sinai 
and the New Jerusalem. One of God's commands to the 
Jews was, " Ye shall take you on the first day the boughs 
of goodly trees, branches of palm-trees, and the boughs of 
thick trees, and willows of the brook ; and ye shall rejoice 
before the Lord your God seven days." [Lev. xxiii. 40.] 
And in the Revelation St. John writes, "After this I beheld, 
and, lo, a great multitude, which no man could number, of all 

by an alto voice; tho words of our Lord were marked "!>," and to be sung 
by a buss voice; those of the Evangelist " m," to he sung by a tenor [media], 
This singula]' custom was observed in leading the Passion from eaeh ol the 
lour Evangelists; and is still kept up abroad. 



76 



s^ontiap before €aster. 



robe. And when they had platted a crown of 
thorns they put it upon His head, and a reed in 
His right hand : and they bowed the knee before 
Him, and mocked Him, saying, Hail, King of the 
Jews. And they spit upon Him, and took the 
reed, and smote Him on the head. And after 
that they had mocked Him they took the robe 
off from Him, and put His own raiment on Him, 
and led Him away to crucify Him. And as they 
came out they found a man of Cyrene, Simon by 
name ; him they compelled to bear His cross. 
And when they were come unto a place called 
Golgotha, that is to say, a place of a scull, they 
gave Him vinegar to drink mingled with gall : 
and when He had tasted thereof, He would not 
drink. And they crucified Him, and parted His 
garments, casting lots : that it might be fulfilled 
which was spoken by the prophet, They parted 
My garments among them, and upon My vesture 
did they cast lots. And sitting down they 
watched Him there ; and set up over His head 
His accusation written, THIS IS JESUS THE 
KING OF THE JEWS. Then were there two 
thieves crucified with Him ; one on the right 
hand, and another on the left. And they that 
passed by reviled Him, wagging their heads, and 
saying, Thou that destroyest the temple, and 
buildest it in three days, save Thyself : if Thou 
be the Son of God, come down from the cross. 
Likewise also the chief priests mocking Him, 
with the scribes and elders, said, He saved others, 



Himself He cannot save : if He be the King of 
Israel, let Him now come down from the cross, 
and we will believe Him. He trusted in God ; 
let Him deliver Him now, if He will have Him : 
for He said, I am the Son of God. The thieves 
also, which were crucified with Him, cast the 
same in His teeth. Now from the sixth hour 
there was darkness over all the land unto the 
ninth hour. And about the ninth hour Jesus 
cried with a loud voice, saying, Eli, Eli, lama 
sabachthani? that is to say, My God, My God, 
why hast Thou forsaken Me 1 Some of them 
that stood there, when they heard that, said, This 
Man calleth for Elias. And straightway one of 
them ran, and took a spunge, and filled it with 
vinegar, and put it on a reed, and gave Him to 
drink. The rest said, Let be, let us see whether 
Elias will come to save Him. Jesus, when He 
had cried again with a loud voice, yielded up the 
ghost. And behold, the vail of the temple was 
rent in twain from the top to the bottom, and 
the earth did quake, and the rocks rent, and the 
graves were opened, and many bodies of saints 
which slept arose, and came out of the graves 
after His resurrection, and went into the holy 
city, and appeared unto many. Now when the 
centurion, and they that were with him, watching 
Jesus, saw the earthquake, and those things that 
were done, they feared greatly, saying, Truly this 
was the Son of God. 



MONDAY BEFORE EASTER. 

a Feria II. post Dorninicam in Bamis Palmarum. 

*FOR THE EPISTLE. Isa. lxiii. 1-19. 



\ \ 7~H0 is this that cometh from Edom, with 
i V dyed garments from Bozrah ? this that is 
glorious in His apparel, travelling in the great- 
ness of His strength 1 I that speak in righteous- 
ness, mighty to save. Wherefore art Thou red in 
Thine apparel, and Thy garments like him that 
treadeth in the wine-fat? I have trodden the 
wine-press alone, and of the people there was 
none with Me : for I will tread them in Mine 
anger, and trample them in My fury, and their 
blood shall be sprinkled upon My garments, and 
I will stain all My raiment. For the day of ven- 
geance is in Mine heart, and the year of My 
redeemed is come. And I looked, and there 
ivas none to help ; and I wondered that there 
was none to uphold : therefore Mine own arm 
brought salvation unto Me, and My fury it up- 
held Me. And I will tread down the people in 
Mine anger, and make them drunk in My fury, 
and I will bring down their strength to the 
earth. I will mention the loving-kindnesses of 
the Lord, and the praises of the Lord, according 
to all that the Lord hath bestowed on us, and 



« S. f • p?. Rom- 
an Isa. 50. 5-10. 



the great goodness toward the house of Israel, 
which He hath bestowed on them, according to 
His mercies, and according to the multitude of 
His loving-kindnesses. For He said, Surely they 
are My people, children that will not lie : so He 
was their Saviour. In all their affliction He was 
afflicted, and the Angel of His Presence saved 
them : in His love, and in His pity, He redeemed 
them, and He bare them, and carried them all 
the days of old. But they rebelled, and vexed 
His Holy Spirit ; therefore He was turned to be 
their enemy, and He fought against them. Then 
He remembered the days of old, Moses and His 
people, saying, Where is He that brought them 
up out of the sea with the shepherd of His 
flock 1 where is He that put His Holy Spirit 
within him 1 that led them by the right hand of 
Moses, with His glorious arm, dividing the water 
before them, to make Himself an everlasting 
Name ? that led them through the deep as an 
horse in the wilderness, that they should not 
stumble 1 As a beast goeth down into the valley, 
the Spirit of the Lord caused Him to rest : so 



nations, and kindreds, and people, and tongues, stood before 
the throne, and before the Lamb, clothed with white robes, 
and palms in their hands. " [Rev. vii. 9.] 

Introit. — Be not Thou far from me, Lord : Thou art my 
succour, haste Thee to help me. Save me from the lion's 
mouth : Thou hast heard me from among the horns of the 
unicorns. Ps. My God, my God, look upon me ; why hast 
Thou forsaken me? [" Non dicitur, Gloria Patri."] 



MONDAY IN HOLY WEEK. 

The distinctive memorial of this day is the act of our 
Blessed Lord in destroying the barren fig-tree. Having left 
Jerusalem in the evening of Palm Sunday and retired to 
Bethany, He returned to the city in the morning, and on His 
way He was hungry ; and seeing a fig-tree afar off, having 
leaves, He came, if haply He might find anything thereon ; 
and when He came to it, He found nothing but leaves ; for 



a^onDap before faster. 



277 



didst Thou lead Thy people, to make Thyself a 
glorious Name. Look down from heaven, and 
behold from the habitation of Thy holiness, and 
of Thy glory : where is Thy zeal, and Thy strength, 
the sounding of Thy bowels, and of Thy mercies 
towards me 1 Are they restrained 1 Doubtless 
Thou art our Father, though Abraham be igno- 
rant of us, and Israel acknowledge us not : Thou, 
O Lord, art our Father, our Redeemer, Thy 



Name is from everlasting. O Lord, why hast 
Thou made us to err from Thy ways 1 and hard- 
ened our heart from Thy fear 1 Return for Thy 
servants' sake, the tribes of Thine inheritance. 
The people of Thy holiness have possessed it but 
a little while : our adversaries have trodden down 
Thy sanctuary. We are Thine: Thou never 
barest rule over them ; they were not called by 
Thy Name. 



'THE GOSPEL. S. Mark xiv. 1-72. 



A FTER two days was the feast of the Pass- 
/» over, and of unleavened bread : and the 
chief priests and the scribes sought how they 
might take Him by craft, and put Him to death. 
But they said, Not on the feast-cfay, lest there be 
an uproar of the people. And being in Bethany, 
in the house of Simon the leper, as He sat at 
meat, there came a woman having an alabaster 
box of ointment of spikenard, very precious ; and 
she brake the box, and poured it on His head. 
And there were some that had indignation within 
themselves, and said, Why was this waste of 
the ointment made 1 for it might have been sold 
for more than three hundred pence, and have 
been given to the poor : and they murmured 
against her. And Jesus said, Let her alone ; 
why trouble ye her? she hath wrought a good 
work on Me : for ye have the poor with you 
always, and whensoever ye will ye may do them 
good ; but Me ye have not always. She hath 
done what she could ; she is come aforehand to 
anoint My body to the burying. Verily I say unto 
you, Wheresoever this Gospel shall be preached 
throughout the whole world, this also that she 
hath done shall be spoken of for a memorial of 
her. And Judas Iscariot, one of the twelve, went 
unto the chief priests to betray Him unto them. 
And when they heard it they were glad, and 
promised to give him money. And he sought 
how he might conveniently betray Him. And 
the first day of unleavened bread, when they 
killed the passover, His disciples said unto Him, 
Where wilt Thou that we go and prepare, that 
Thou mayest eat the passover 1 And He sendeth 
forth two of His disciples, and saith unto them, 
Go ye into the city, and there shall meet you 
a man bearing a pitcher of water ; follow him : 
And wheresoever he shall go in, say ye to the 
good-man of the house, The Master saith, Where 
is the guest-chamber, where I shall eat the pass- 
over with My disciples 1 And he will shew you 
a large upper-room furnished, and prepared : 
there make ready for us. And His disciples 
went forth, and came into the city, and found 
as He had said unto them : and they made ready 
the passover. And in the evening He cometh 



Jolm 



"S.8. 

12. 1-36. 

Roman. John 12. 
1-9. 

Eastern. Matt. 
24- 3-37- 



with the twelve. And as they sat, and did eat, 
Jesus said, Verily I say unto you, One of you 
which eateth with Me shall betray Me. And 
they began to be sorrowful, and to say unto Him 
one by one, Is it 1 1 and another said, Is it 1 1 
And He answered and said unto them, It is one 
of the twelve that dippeth with Me in the dish. 
The Son of Man indeed goeth, as it is written 
of Him : but wo to that man by whom the Son 
of Man is betrayed : good were it for that man 
if he had never been born. And as they did 
eat, Jesus took bread, and blessed, and brake it, 
and gave to them, and said, Take, eat : this is 
My Body. And He took the cup, and when He 
had given thanks He gave it to them : and they 
all drank of it. And He said unto them, This 
is My Blood of the new testament, which is 
shed for many. Verily I say unto you, I will 
drink no more of the fruit of the vine, until 
that day that I drink it new in the Kingdom 
of God. And when they had sung an hymn 
they went out into the Mount of Olives. And 
Jesus saith unto them, All ye shall be offended 
because of Me this night : for it is written, I 
will smite the shepherd, and the sheep shall be 
scattered. But, after that I am risen, I will go 
before you into Galilee. But Peter said unto 
Him, Although all shall be offended, yet will not 
I. And Jesus saith unto him, Verily I say unto 
thee, That this day, even in this night, before 
the cock crow twice, thou shalt deny Me thrice. 
But he spake the more vehemently, If I should 
die with Thee, I will not deny Thee in any wise. 
Likewise also said they all. And they came to 
a place which was named Gethsemane : and He 
saith to His disciples, Sit ye here, while I shall 
pray. And He taketh with Him Peter, and James, 
and John, and began to be sore amazed, and to 
be very heavy, and saith unto them, My soul is 
exceeding sorrowful unto death ; tarry ye here, 
and watch. And He went forward a little, and 
fell on the ground, and prayed, that, if it were 
possible, the hour might pass from Him. And 
He said, Abba, Father, all things are possible 
unto Thee ; take away this cup from Me ; never- 
theless, not what I will, but what Thou ivilt. 



the time of figs was not yet. And Jesus answered and said unto 
it, "No man eat fruit of thee hereafter for ever." [St. Mark 
xi. 14.] From thence He went to the Temple, and cleansed 
it from the presence of those who carried their merchandise 
into the very house of God. Both actions are compared by 
ritualist commentators to that separation of the firmament 
from the subjacent waters out of which the earth was to 
spring, and which took place on the second day of the week 
of the Oeation. As the Almighty Creator separated the 
waters above from the waters beneath, so the righteous 
Judge of all the earth separates the barren tree from the 
fruitful the house of prayer from the house of covctousness 



and dishonesty. Thus He foreshadowed the result of His 
Passion, by which the latter days of the Lord would bo 
severed from the former days of the world ; and His final 
Judgement, in which the evil, and those who have been 
unfruitful in good works, will be altogether cast out of His 
Kingdom. 

Inteoit. — Plead Thou my cause, O Lord, with them that 
strive with me ; and fight Thou against them that light 
against me. Lay hand upon the shield and buckler, and 
stand up to help mo. Ps. Bring forth the spear, and stop 
the way against them that persecute inc. 



278 



Cuestrap before Caster. 



And lie cometh and (indeth tliein sleeping, and 
saith unto Peter, Simon, sleepest thou 1 couldest 
not thou watch one hour 1 Watch ye and pray, 
lest ye enter into temptation : the spirit truly 
is ready, but the flesh is weak. And again He 
went away, and prayed, and spake the same 
words. And when He returned He found them 
asleep again, (for their eyes were heavy,) neither 
wist they what to answer Him. And He cometh 
the third time, and saith unto them, Sleep on 
now, and take your rest : it is enough, the hour 
is come ; behold, the Son of Man is betrayed 
into the hands of sinners. Rise up, let us go ; 
lo, he that betrayeth Me is at hand. And 
immediately, while He yet spake, cometh Judas, 
one of the twelve, and with him a great mul- 
titude with swords and staves, from the chief 
priests, and the scribes, and the elders. And he 
that betrayed Him had given them a token, 
saying, Whomsoever I shall kiss, that same is He ; 
take Him, and lead Him away safely. And as 
soon as he Avas come he goeth straightway to 
Him, and saith, Master, Master ; and kissed Him. 
And they laid their hands on Him, and took 
Him. And one of them that stood by drew a 
sword, and smote a servant of the high priest, 
and cut off his ear. And Jesus answered, and 
said unto them, Are ye come out as against a 
thief, with swords and with staves, to take Me % 
I was daily with you in the temple teaching, 
and ye took Me not : but the Scriptures must 
be fulfilled. And they all forsook Him, and fled. 
And there followed Him a certain young man, 
having a linen cloth cast about his naked body ; 
and the young men laid hold on him : and he 
left the linen cloth, and fled from them naked. 
And they led Jesus away to the high priest : and 
with him were assembled all the chief priests, 
and the elders, and the scribes. And Peter fol- 
lowed Him afar off, even into the palace of the 
high priest ; and he sat with the servants, and 
warmed himself at the fire. And the chief priests 
and all the council sought for witness against 



Jesus to put Him to death ; and found none. For 
many bare false witness against Him, but their 
witness agreed not together. And there arose 
certain, and bare false witness against Him, say- 
ing, We heard Him say, I will destroy this temple 
that is made with hands, and within three days 
I will build another made without hands. But 
neither so did their witness agree together. And 
the high priest stood up in the midst, and asked 
Jesus, saying, Answerest Thou nothing 1 what is 
it which these witness against Thee ] But He 
held His peace, and answered nothing. Again 
the high priest asked Him, and said unto Him, 
Art Thou the Christ, the Son of the Blessed 1 
And Jesus said, I am ; and ye shall see the Son 
of Man sitting on the right hand of power, and 
coming in the clouds of heaven. Then the high 
priest rent his clothes, and saith, What need we 
any further witnesses ? ye have heard the blas- 
phemy : what think ye 1 And they all condemned 
Him to be guilty of death. And some began to 
spit on Him, and to cover His face, and to buffet 
Him, and to say unto Him, Prophesy : and the 
servants did strike Him with the palms of their 
hands. And as Peter was beneath in the palace 
there cometh one of the maids of the high priest ; 
and when she saw Peter warming himself she 
looked upon him, and said, And thou also wast 
with Jesus of Nazareth. But he denied, saying, 
I know not, neither understand I what thou 
sayest. And he went out into the porch ; and 
the cock crew. And a maid saw him again, and 
began to say to them that stood by, This is one 
of them. And he denied it again. And a little 
after, they that stood by said again to Peter, 
Surely thou art one of them ; for thou art a 
Galilean, and thy speech agreeth thereto. But 
he began to curse and to swear, saying, I know 
not this Man of Whom ye speak. And the second 
time the cock crew. And Peter called to mind 
the word that Jesus said unto him, Before the 
cock crow twice, thou shalt deny Me thrice. 
And when he thought thereon, he wept. 



Tuesday before Easter. 

" Feria III. post Dominkam in Ramh Palmar um. 
*FOR THE EPISTLE. Isa. 1. 5-11. 

THE Lord God hath opened Mine ear, and I 
was not rebellious, neither turned away 
back. I gave My back to the smiters, and My 
cheeks to them that plucked off the hair : I hid 
not My face from shame and spitting. For the 
Lord God will help Me, therefore shall I not be 



II. l8-i 



confounded : therefore have I set My face like 
a flint, and I know that I shall not be ashamed. 
He is near that justifieth Me ; who will contend 
with Me 1 Let us stand together ; who is Mine 
adversary 1 let him come near to Me. Behold, 
the Lord God will help Me ; who is he that 



TUESDAY IN HOLY WEEK. 

This was the last day of our Lord's public teaching and 
ministration. Having retired to Bethany for the night on 
the evening of Monday as on that of Sunday, He again 
returned to the city in the morning of this day, and " as they 
passed by, they saw the fig-tree dried up from the roots." 
In the Temple, the scribes and elders required from our Lord 
an explanation of the authority by which He did the things 
which He had done there, clearing the Temple of buyers and 
sellers, and claiming it as the house of His Father. The 
events of the day are then recorded with much fulness by 
the Evangelist. Our Lord spoke the parables of the Father 
and his two sons, the Vineyard let out to husbandmen, the 
Marriage Feast and the Wedding Garment. Each sect of 
the Jews, the Herodians, the Sadducees, and the Pharisees, 



endeavoured to entangle Him into some discourse which 
could be made the ground of an accusation against Him. Our 
Lord pronounced the eight woes, and then departed from the 
Temple to speak nearly His last words to the Jews in the 
parables of the Ten Virgins, the Talents, and the Sheep and 
the Goats. The latest public event of the day appears to be 
that recorded in St. John xii. 28-36, when in reply to the 
prayer, "Father, glorify Thy name," there came a voice 
from heaven saying, " I have both glorified it, and will glorify 
it again." After this voice our Lord spoke of His "lifting 
up " upon the Cross. He then gave His final words of public 
warning, "Yet a little while is the Light with you. Walk 
while ye have the Light, lest darkness come upon you : for 
he that walketh in darkness knoweth not whither he goeth. 
While ye have light, believe in the Light, that ye may be the 
children of light. " [St. John xii. 35, 36. ] As soon as these words 



©EleDnestiap before Caster. 



79 



shall condemn Me ? Lo, they all shall wax old 
as a garment : the moth shall eat them up. Who |* 
is among you that feareth the Lord, that obeyeth 
the voice of His servant, that walketh in dark- 
ness, and hath no light 1 let him trust in the 
Name of the Lord, and stay upon his God. 



Behold, all ye that kindle a fire, that compass 
yourselves about with sparks ; walk in the licht 
of your fire, and in the sparks that ye have 
kindled. This shall ye have of Mine hand, ye 
shall lie down in sorrow. 



'THE GOSPEL. S. Mark xv. 1-39. 



AND straightway in the morning the chief 
* » ■ priests held a consultation with the elders, 
and scribes, and the whole council, and bound 
Jesus, and carried Him away, and delivered Him 
to Pilate. And Pilate asked Him, Art Thou the 
King of the Jews ? And He answering said unto 
him, Thou sayest it. And the chief priests 
accused Him of many things : but He answered 
nothing. And Pilate asked Him again, saying, 
Answerest Thou nothing? behold how many 
things they witness against Thee. But Jesus 
yet answered nothing : so that Pilate marvelled. 
Now at that feast he released unto them one 
prisoner, whomsoever they desired. And there 
was one named Barabbas, which lay bound with 
them that had made insurrection with him, who 
had committed murder in the insurrection. And 
the multitude, crying aloud, began to desire him 
to do as he had ever done unto them. But Pilate 
answered them, saying, Will ye that I release 
unto you the King of the Jews ? For he knew 
that the chief priests had delivered Him for envy. 
But the chief priests moved the people, that he 
should rather release Barabbas unto them. And 
Pilate answered, and said again unto them, What 
will ye then that I shall do unto Him Whom ye 
call the King of the Jews ? And they cried out 
again, Crucify Him. Then Pilate said unto them, 
Why, what evil hath He done 1 And they cried 
out the more exceedingly, Crucify Him. And so 
Pilate, willing to content the people, released 
Barabbas unto them, and delivered Jesus, when 
he had scourged Him, to be crucified. And the 
soldiers led Him away into the hall, called Pras- 
torium ; and they call together the whole band. 
And they clothed Him with purple, and platted 
a crown of thorns, and put it about His head: 
and began to salute Him, Hail, King of the Jews. 
And they smote Him on the head with a reed, 
and did spit upon Him, and bowing their knees 
worshipped Him. And when they had mocked 
Him they took off the purple from Him, and put 
His own clothes on Him, and led Him oyt to 
crucify Him. And they compel one Simon a 



an. Mark 14, 
Eastern. 
24- 36—26. 2, 



Rom- 

&15. 

M.itt. 



Cyrenian, who passed by, coming out of the 
country, the father of Alexander and Kufus, to 
bear His cross. And they bring Him unto the 
place Golgotha, which is, being interpreted, The 
place of a scull. And they gave Him to drink 
wine mingled with myrrh ; but He received it 
not. And when they had crucified Him they 
parted His garments, casting lots upon them, 
what every man should take. And it was the 
third hour, and they crucified Him. And the 
superscription of His accusation was written over, 
THE KING OF THE JEWS. And with Him 
they crucify two thieves, the one on His right 
hand, and the other on His left. And the scrip- 
ture was fulfilled, which saith, And He was 
numbered with the transgressors. And they that 
passed by railed on Him, wagging their heads, 
and saying, Ah, Thou that destroyest the temple, 
and buildest it in three days, save Thyself, and 
come down from the cross. Likewise also the 
chief priests mocking said among themselves, 
with the scribes, He saved others ; Himself He 
cannot save. Let Christ the King of Israel 
descend now from the cross, that we may see 
and believe. And they that were crucified with 
Him reviled Him. And when the sixth hour 
was come, there was darkness over the whole 
land until the ninth hour. And at the ninth 
hour Jesus cried with a loud voice, saying, Eloi, 
Eloi, lama sabachthani ? which is, being inter- 
preted, My God, My God, why hast Thou for- 
saken Me? And some of them that stood by, 
when they heard it, said, Behold, He calleth 
Elias. And one ran and filled a spunge full of 
vinegar, and put it on a reed, and gave Him to 
drink, saying, Let alone ; let us see whether Elias 
will come to take Him down. And Jesus cried 
with a loud voice, and gave up the ghost. And 
the vail of the temple was rent in twain from 
the top to the bottom. And when the centurion, 
which stood over against Him, saw that He so 
cried out, and gave up the ghost, he said, Truly 
this Man was the Son of God. 



Wednesday before Easter. 

b Fcria IV. post Dominicam in Rarnis Palmarum. 



'THE EPISTLE. 

WHERE a testament is, there must also of 
necessity be the death of the testator : 
for a testament is of force after men are dead ; 



Heb. 



'' s. n m 

c Sb.~ 



n?t. Isa. 62. II- 
63- 7- & S3- 1-12- 



ix. 16-23. 

otherwise it is of no strength at all whilst the 
testator liveth. Whereupon, neither the first 
testament was dedicated without blood : for when 



were spoken, the public teaching of the Light of the world 
came to an end, and He shone no more upon the multitude 
until He displayed Himself "lifted up " for their salvation : 
"These things spake Jesus, and departed, and did hide Him- 
self from them. " [St. John xii. 36. ] Henceforth He lived to 
instruct His Apostles concerning their office and His, and to 
suffer. 

INTROIT.— We ought to glory in the Cross of our Lord 



Jesus Christ, in Whom is our salvation, life, and resurrection ; 
by Whom also we are ransomed and saved. Vs. God bo 
merciful unto us, and bless us, and lift up the light of His 
countenance upon us, and be merciful unto us. 

WEDNESDAY IN HOLY WEEK. 

The fourth day of the Holy Week marks the actual begin- 
ning of the events which reached their climax on Good Kridav , 



28o 



ftOetmestiap before faster. 



Moses had spoken every precept to all the people, 
according to the law, he took the blood of calves 
and of goats, with water, and scarlet wool, and 
hyssop, and sprinkled both the book, and all the 
people, saying, This is the blood of the testa- 
ment, which God hath enjoined unto you. More- 
over, he sprinkled with blood both the tabernacle, 
and all the vessels of the ministry. And almost 
all things are by the law purged with blood ; 
and without shedding of blood is no remission. 
It ivas therefore necessary that the patterns of 
things in the heavens should be purified with 
these ; but the heavenly things themselves with 
better sacrifices than these. For Christ is not 
entered into the holy places made with hands, 



which are the figures of the true, but into heaven 
itself, now to appear in the presence of God for 
us ; nor yet that He should offer Himself often, 
as the high priest entereth into the holy place 
every year with blood of others : for then must 
He often have suffered since the foundation of 
the world ; but now once in the end of the world 
hath He appeared to put away sin by the sacri- 
fice of Himself. And as it is appointed unto 
men once to die, but after this the judgement : 
so Christ was once offered to bear the sins of 
many ; and unto them that look for Him shall 
He appear the second time without sin unto 
salvation. 



"THE GOSPEL. S. Luke xxii. 1-71. 



IVTOW the feast of unleavened bread drew 
J-N nigh, which is called the Passover. And 
the chief priests and scribes sought how they 
might kill Him; for they feared the people. 
Then entered Satan into Judas surnamed Iscariot, 
being of the number of the twelve. And he went 
his way, and communed with the chief priests 
and captains, how he might betray Him unto 
them. And they were glad, and covenanted to 
give him money. And he promised, and sought 
opportunity to betray Him unto them in the 
absence of the multitude. Then came the day 
of unleavened bread, when the passover must be 
killed. And He sent Peter and John, saying, Go 
and prepare us the passover, that we may eat. 
And they said unto Him, Where wilt Thou that 
we prepare? And He said unto them, Behold, 
when ye are entered into the city, there shall 
a man meet you, bearing a pitcher of water; 
follow him into the house where he entereth in. 
And ye shall say unto the good-man of the house, 
The Master saith unto thee, Where is the guest- 
chamber, where I shall eat the passover with 
My disciples? And he shall shew you a large 
upper-room furnished ; there make ready. And 
they went, and found as He had said unto them : 
and they made ready the passover. And when 
the hour was come He sat down, and the twelve 
Apostles with Him. And He said unto them, 
With desire I have desired to eat this passover 
with you before I suffer : for I say unto you, I 
will not any more eat thereof, until it be fulfilled 
in the Kingdom of God. And He took the cup, 



an. Luke : 
Eastern. 
26. 6-16. 



. & 23. 
.Matt. 



and gave thanks, and said, Take this, and divide 
it among yourselves. For I say unto you, I will 
not drink of the fruit of the vine, until the King- 
dom of God shall come. And He took bread, 
and gave thanks, and brake it, and gave unto 
them, saying, This is My Body, which is given 
for you : this do in remembrance of Me. Like- 
wise also the cup after supper, saying, This cup 
is the new testament in My Blood, which is shed 
for you. But behold, the hand of him that 
betrayeth Me is with Me on the table. And 
truly the Son of Man goeth as it was determined ; 
but wo unto that man by whom He is betrayed. 
And they began to enquire among themselves, 
which of them it was that should do this thing. 
And there was also a strife among them, which 
of them should be accounted the greatest. And 
He said unto them, The kings of the Gentiles 
exercise lordship over them, and they that exer- 
cise authority upon them are called benefactors. 
But ye shall not be so : but he that is greatest 
among you, let him be as the younger ; and he 
that is chief, as he that doth serve. For whether 
is greater, he that sitteth at meat, or he that 
serveth? is not he that sitteth at meat? but I 
am among you as He that serveth. Ye are they 
which have continued with Me in My tempta- 
tions. And I appoint unto you a kingdom, as 
My Father hath appointed unto Me ; that ye 
may eat and drink at My table in My kingdom, 
and sit on thrones, judging the twelve tribes of 
Israel. And the Lord said, Simon, Simon, 
behold, Satan hath desired to have you, that he 



the conspiracy of the Sanhedrim, and the agreement between 
them and Judas ; on account of which it is always reckoned 
the day of the Betrayal. Among the ancient Offices of the 
Church of England for Holy Week there was one called 
Tenebrce, which was used late in the evening of this and the 
two succeeding days ; and was, doubtless, a relic of the ancient 
night- watchings which accompanied the fastings of this week, 
and especially the last four days of it, in primitive times. 
The ceremony from which the distinctive name of the Office 
was derived consisted of the gradual extinction of lights one 
by one until the Church was left in darkness ; when this 
significant memorial of the Crucifixion was heightened in its 
terrible solemnity by the singing of the fifty-first Psalm, the 
same that is said in the Commination Service. 1 

It was on this and the following day that our Blessed Lord 
gave to His Apostles those instructions and encouragements 
which are recorded in the thirteenth and four following 

1 Gunning, in his Lent Fast, states that this day was called " Tenable 
Wednesday." Probably this was a popular corruption of Tenebrae Wed- 
nesday. 



chapters of St. John's Gospel. They are given, it is probable, 
only in the form of a summary, yet even in that form they 
provide the Church with a solid foundation of doctrine 
respecting the continual Presence of her Lord, and her true 
unity through union with Him. The day seems to have been 
spent in the retirement of Bethany ; and was concluded by 
another festival, held at the house of Simon the leper, when 
His head was anointed by a woman whose name is not given 
[St. Matt. xxvi. 6-13], as His feet had been on the Sabbath 
evening by Mary. This festival ended our Lord's inter- 
course with the family of Lazarus, the next being spent with 
His Apostles alone. 

Introit. — At the Name of Jesus every knee shall bow, of 
things in heaven, and things in earth, and things under the 
earth. Because the Lord having become obedient unto death, 
even the death of the Cross ; therefore Jesus Christ is Lord, 
to the glory of God the Father. Ps. O Lord, hearken to my 
prayer, and let my cry come unto Thee. 



CfmrsDap before faster. 



251 



may sift you as wheat : but I have prayed for 
thee, that thy faith fail not ; and when thou art 
converted, strengthen thy brethren. And he said 
unto Him, Loed, I am ready to go with Thee 
both into prison and to death. And He said, I 
tell thee, Peter, the cock shall not crow this day, 
before that thou shalt thrice deny that thou 
knowest Me. And He said unto them, When I 
sent you without purse, and scrip, and shoes, 
lacked ye any thing 1 And they said, Nothing. 
Then said He unto them, But now, he that hath 
a purse, let him take it, and likewise his scrip : 
and he that hath no sword, let him sell his 
garment, and buy one. For I say unto you, 
That this that is written must yet be accom- 
plished in Me, And He was reckoned among the 
transgressors : for the things concerning Me have 
an end. And they said, Loed, behold, here are 
two swords. And He said unto them, It is 
enough. And He came out, and went, as He 
was wont, to the mount of Olives, and His dis- 
ciples also followed Him. And when He was at 
the place, He said unto them, Pray, that ye enter 
not into temptation. And He was withdrawn 
from them about a stone's cast, and kneeled 
down and prayed, saying, Fathee, if Thou be 
willing, remove this cup from Me : nevertheless, 
not My will, but Thine be done. And there 
appeared an angel unto Him from heaven, 
strengthening Him. And being in an agony, 
He prayed more earnestly ; and His sweat was 
as it were great drops of blood falling down to 
the ground. And when He rose up from prayer, 
and was come to His disciples, He found them 
sleeping for sorrow, and said unto them, Why 
sleep ye 1 rise and pray, lest ye enter into temp- 
tation. And while He yet spake, behold, a 
multitude, and he that was called Judas, one of 
the twelve, went before them, and drew near unto 
Jesus to kiss Him. But Jesus said unto him, 
Judas, betrayest thou the Son of Man with a 
kiss 1 When they which were about Him saw 
what would follow, they said unto Him, Loed, 
shall we smite with the sword 1 And one of 
them smote the servant of the high priest, and 
cut off his right ear. And Jesus answered and 
said, Suffer ye thus far. And He touched his 



ear, and healed him. Then Jesus said unto the 
chief priests, and captains of the temple, and the 
elders who were come to Him, Be ye come out 
as against a thief, with swords and staves 1 
When I was daily with you in the temple, ye 
stretched forth no hands against Me : but this 
is your hour, and the power of darkness. Then 
took they Him, and led Him, and brought Him 
into the high priest's house : and Peter followed 
afar off. And when they had kindled a fire in 
the midst of the hall, and were set down together, 
Peter sat down among them. But a certain maid 
beheld him, as he sat by the fire, and earnestly 
looked upon him, and said, This man was also 
with Him. And he denied Him, saying, Woman, 
I know Him not. And after a little while 
another saw him, and said, Thou art also of 
them. And Peter said, Man, I am not. And 
about the space of one hour after, another con- 
fidently affirmed, saying, Of a truth this felloiv 
also was with Him ; for he is a Galilean. And 
Peter said, Man, I know not what thou sayest. 
And immediately, while he yet spake, the cock 
crew. And the Loed turned, and looked upon 
Peter ; and Peter remembered the word of the 
Loed, how He had said unto him, Before the 
cock crow, thou shalt deny Me thrice. And 
Peter went out, and wept bitterly. And the 
men that held Jesus mocked Him, and smote 
Him. And when they had blindfolded Him, 
they struck Him on the face, and asked Him, 
saying, Prophesy, who is it that smote Thee? 
And many other things blasphemously spake they 
against Him. And as soon as it was day, the 
elders of the people, and the chief priests, and 
the scribes, came together, and led Him into 
their council, saying, Art Thou the Cheist 1 
tell us. And He said unto them, If I tell you, 
ye will not believe : and if I also ask you, ye will 
not answer Me, nor let Me go. Hereafter shall 
the Son of Man sit on the right hand of the 
power of God. Then said they all, Art Thou 
then the Son of God ? And He said unto them, 
Ye say that I am. And they said, What need 
we any further witness 1 for we ourselves have 
heard of His own mouth. 



Thursday before Easter. 

Feria V. in Cosna Domini [vel, Hebdomadm Sancta:]. 
*THE EPISTLE. 1 Cor. xi. 17-34. 



I 



N this that I declare unto you, 1 praise you 
not ; that ye come together not for the 
better, but for the worse. For first of all, when 



<* S&V. in dieCcenas 


S- &■ 




»*.!.*■ 


Rom- 


an. i Cor. ii 


20-32. 


Eastern. 


1 Cor. 


ii. 23-32. 





ye come together in the church, I hear that 
there be divisions among you, and I partly 
believe it. For there must be also heresies 



MAUNDY THURSDAY. 

The fifth clay of Holy Week was honoured by the Institu- 
tion of the Holy Eucharist, and the names by which it has been 
known have almost always been derived from this distinguish- 
ing feature of the day. As early as the time of St. Augustine 
[Ep. liv. or cxviii. ad Januar. ] it is called Dies Ccenfe Domini ; 
and in later times Natalis Eucharistiae, or Natalis Calicis. 
The English name of Maundy Thursday also points to the 
same holy event, being a vernacular corruption of Dies 
Mandati ; the day when our Lord commanded His disciples 
to love one another as He had loved them, to wash one 
another's feet in token of that love, and above all to "Do 
This,"— that is, to celebrate the Holy Eucharist after the 



pattern which He had shewn them, — as the sacramental bond 
of the Love which He had commanded. The day has also 
been called Feria mysteriorum, Lavipedium, and fieyd\ij 
irevrds. In the Durham book Cosin added a second title to 
the present one, writing it "Thursday before Easter, com- 
monly called Mandie Thursday." 1 

Our Lord's act of humility in washing the feet of His 
disciples took a strong and lasting hold upon the mind 
and affection of the Church ; and tho terms in which Ho 

1 The name Maundy is supposed by some to in- derived from "maund," 
a basket such as beggars were accustomed to carry, or "mnund," to bog. 
Another popular name was "Shero Thursday," niul this was used bj 
Cranmor in his reply I" the Devonshire robols. [Si-hype's Cranmtr, ii. 
.WO, Eccl. Hist. Sue. cd.l 



282 



CfmrsDap before faster. 



among you, that they which are approved may 
be made manifest among you. When ye come 
together therefore into one place, this is not to 
eat the Lord's supper : for in eating every one 
taketh before other his own supper ; and one is 
hungry, and another is drunken. What, have ye 
not houses to eat and to drink in ? or despise ye 
the church of God, and shame them that have j 
not 1 What shall I say to you 1 shall I praise 
you in this 1 I praise you not. For I have 
received of the Lord that which also I delivered 
unto you, That the Lord Jesus, the same night 
in which He was betrayed, took bread ; and when 
He had given thanks, He brake it, and said, Take, 
eat ; this is My Body, which is broken for you : 
this do in remembrance of Me. After the same 
manner also He took the cup, when He had 
supped, saying, This cup is the new testament in 
My Blood : this do ye, as oft as ye drink it, in 
remembrance of Me. For as often as ye eat this 



bread, and drink this cup, ye do shew the Lord's 
death till He come. Wherefore, whosoever shall 
eat this bread, and drink this cup of the Lord, 
unworthily, shall be guilty of the Body and 
Blood of the Lord. But let a man examine 
himself, and so let him eat of that bread, and 
drink of that cup. For he that eateth and drink- 
eth unworthily eateth and drinketh damnation 
to himself, not discerning the Lord's body. For 
this cause many are weak and sickly among you, 
and many sleep. For if we would judge our- 
selves, we should not be judged. But when we 
are judged, we are chastened of the Lord, that 
we should not be condemned with the world. 
Wherefore, My brethren, when ye come together 
to eat, tarry one for another. And if any man 
hunger, let him eat at home ; that ye come not 
together unto condemnation. And the rest will 
I set in order when I come. 



"THE GOSPEL. S. Luke xxiii. 1-49. 



THE whole multitude of them arose, and led 
Him unto Pilate. And they began to 
accuse Him, saying, We found this fellow per- 
verting the nation, and forbidding to give tribute 
to Ca?sar, saying, That He Himself is Christ a 
King. And Pilate asked Him, saying, Art Thou 
the King of the Jews 1 And He answered him, 
and said, Thou sayest it. Then said Pilate to 
the cbief priests, and to the people, I find no 
fault in this Man. And they were the more 
fierce, saying, He stirreth up the people, teaching 



«S. 13. $. Rom- 
an. John 13. 1-15. 
Eastern. Matt. 
26. 2 — 27. 2. 



throughout all Jewry, beginning from Galilee to 
this place. When Pilate heard of Galilee, he 
asked whether the Man were a Galilean. And 
as soon as he knew that He belonged unto 
Herod's jurisdiction, he sent Him to Herod, who 
himself also was at Jerusalem at that time. 
And when Herod saw Jesus he was exceeding 
glad ; for he was desirous to see Him of a long 
season, because he had heard many things of 
Him ; and he hoped to have seen some miracle 
done by Him. Then he questioned with Him in 



commanded them to follow His example not unnaturally led 
to a belief that the usage was in some manner and degree 
binding upon their successors. In later ages, however, the 
Church of England has considered the commandment to 
follow our Lord's example in that particular, as one which is 
not of a perpetual obligation ; while "Do this in remembrance 
of Me," is one the unceasing obligation of which has never 
been doubted. 

Our Lord did, in fact, take a local and temporary custom, 
and use it as a practical exponent of His extreme humility, 
according to His words, "I am among you as He that 
serveth," intensified as they are by St. Peter's remonstrance, 
" Thou shalt never wash my feet." At His hands the act had 
doubtless a sacramental efficacy, such as followed every touch 
of His holy Person when It came in contact with those who 
had faith to receive His blessing. But the command with 
which He accompanied the act related to the humility and 
love symbolized by it, and did not entail a repetition of it by 
the Apostles or the Church of later ages, under circumstances 
in which the customs of a country or of a period had ceased 
to recognize the literal act as a necessity of social life. As 
a symbolical usage the Church has however always, in some 
parts of the world, retained the custom of washing the feet 
of the poor on Maundy Thursday, Sovereigns, Bishops, and 
Clergy thus marking their obligation to follow their Saviour 
in humility and love for His poor. It was continued by our 
English Sovereigns until the latter part of the seventeenth 
century, and by the Archbishops of York on their behalf until 
the middle of the last century. The ceremony formed part of a 
service, which is still represented (though in an altered form) 
by the "Royal Maundy" office, and was connected with 
special acts of almsgiving on the part of the Sovereign, which 
are likewise retained. 1 

In the ancient Offices of the Church of England there were 
several special observances on this day. First (after the hour 

1 The following is the Service as now used in the Chapel Royal at White- 
hall, on this day : — 

OFFICE FOR THE ROYAL MAUNDY. 

Exhortation, Confession, Absolution, etc. 

Froper Psalm. Ps. xli. 

First Lesson, St. Matthew xxv. 14-30. 



of Nones) came the reconciliation of penitents, a custom 
handed down from primitive days. The Holy Communion 
was celebrated at the same time with Vespers, and there 

First Anthem. 
Blessed is he that considereth the poor and needy : the Lord shall deliver 
him in the time of trouble.— Ps. xli. 1. 

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TO EACH MAN SHOES AND STOCKINGS. 

Second Anthem. 

Hide not Thou Thy face from us, Lord, and cast not off Thy servants 
in Thy displeasure : for we confess our sins unto Thee, and hide not our 
unrighteousness. 

For Thy mercy's sake deliver us from all our sins. 

WOOLLEN AND LINEN CLOTHS DISTRIBUTED. 

Third Anthem. 

O Lord, grant the Queen a long life, that her years may endure through, 
out all generations.— Ps. lxi. 6. 

She shall dwell before God for ever: prepare Thy loving mercy and 
faithfulness, that they may preserve her. — Ps. lxi. 7. 

As for her enemies, cloii.e them with shame: but upon herself let her 
crown flourish.— Ps. exxxii. 19. 

PURSES DISTRIBUTED. 

Second Lesson, St. Matthew xxv. 31-46. 

Fourth Anthem. 

Who is this that cometh from Edom, that is glorious in His apparel, 
travelling in the greatness of His strength ? I that speak in righteousness, 
mighty to save. — Isa. lxiii. 1. 

Doubtless Thou art our Father, our Redeemer ; Thy name is from ever- 
lasting. — Isa. lxiii. 16. 

Hosanna to the Son of David ; Blessed is He that cometh in the name of 
the Lord : Hosanna in the highest ! Amen. — St. Matt. xxi. 9. 

O Lord, the Sovereign of the world, we acknowledge that Thine is the 
greatness, and the power, and the glory, and the victory, and the majesty; 
for all that is in the heaven and in the earth is Thine. Thine is the king- 
dom, O Lord, and Thou art exalted as head above all ; both riches and 
honour come of Thee, and Thou reignest over all. In Thy hand is power 
and might, and in Thy hand it is to make great, and to give strength unto 
all. Now therefore, our God, we thank Thee and praise Thy glorious name, 
that Thou hast not only bestowed greatness and majesty upon our 
Sovereign Lady Queen Victoria, but hast given her a heart also to take 
compassion on them that are below her, and shew mercy upon the poor 
and needy. Accept, most gracious God, of this tribute, which she pays 
unto Thee, the Giver of all good things, and make her still more fruitful 
and abundant in these, and in all other good works, that by mercy and 
truth she may be preserved, and her throne upholden by mercy. And 
stir up the hearts of all those who have now been partakers of her bounty, 



Cfjurstiap Mote Caster. 



283 



many words ; but He answered him nothing. 
And the chief priests and scribes stood and 
vehemently accused Him. And Herod with his 
men of war set Him at nought, and mocked 
Him, and arrayed Him in a gorgeous robe, and 
sent Him again to Pilate. And the same day 
Pilate and Herod were made friends together; 
for before they were at enmity between them- 
selves. And Pilate, when he had called together 
the chief priests, and the rulers, and the people, 
said unto them, Ye have brought this Man unto 
me, as one that perverteth the people : and 
behold, I, having examined Him before you, 
have found no fault in this Man touching those 
things whereof ye accuse Him : No, nor yet 
Herod : for I sent you to him ; and lo, nothing 
worthy of death is done unto Him. I will 
therefore chastise Him, and release Him. For 
of necessity he must release one unto them at the 
feast. And they cried out all at once, saying, 
Away with this Man, and release unto us Barab- 
bas : (who for a certain sedition made in the city, 
and for murder, was cast into prison.) Pilate 
therefore, willing to release Jesus, spake again 
to them. But they cried, saying, Crucify Him, 
crucify Him. And he said unto them the third 
time, Why, what evil hath He done 1 I have 
found no cause of death in Him : I will therefore 
chastise Him, and let Him go. And they were 
instant with loud voices, requiring that He might 
be crucified : and the voices of them and of the 
chief priests prevailed. And Pilate gave sentence 
that it should be as they required. And he 
released unto them him that for sedition and 
murder was cast into prison, whom they had 
desired ; but he delivered Jesus to their will. 
And as they led Him away, they laid hold upon 
one Simon a Cyrenian, coming out of the country, 



and on him they laid the cross, that he might 
bear it after Jesus. And there followed Him a 
great company of people, and of women, which 
also bewailed and lamented Him. But Jesus, 
turning unto them, said, Daughters of Jerusalem, 
weep not for Me, but weep for yourselves, and 
for your children. For behold, the days are 
coming, in the which they shall say, Blessed are 
the barren, and the wombs that never bare, and 
the paps which never gave suck. Then shall 
they begin to say to the mountains, Fall on us ; 
and to the hills, Cover us. For if they do these 
things in a green tree, what shall be done in the 
dry"? And there were also two other, male- 
factors, led with Him to be put to death. And 
when they were come to the place which is called 
Calvary, there they crucified Him ; and the 
malefactors, one on the right hand, and the other 
on the left. Then said Jesus, Father, forgive 
them, for they know not what they do. And 
they parted His raiment, and cast lots. And 
the people stood beholding ; and the rulers also 
with them derided Him, saying, He saved others ; 
let Him save Himself, if He be Christ, the 
chosen of God. And the soldiers also mocked 
Him, coming to Him, and offering Him vinegar, 
and saying, If Thou be the King of the Jews, 
save Thyself. And a superscription also was 
written over Him in letters of Greek, and Latin, 
and Hebrew, THIS IS THE KING OF THE 
JEWS. And one of the malefactors, which were 
hanged, railed on Him, saying, If Thou be Christ, 
save Thyself, and us. But the other answering 
rebuked him, saying, Dost not thou fear God, 
seeing thou art in the same condemnation 1 And 
we indeed justly ; for we receive the due reward 
of our deeds, but this Man hath done nothing 
amiss. And he said unto Jesus, Lord, remember 



was a special reservation, the Rubric being, "Ponantura sub- 
diacono tres hostife ad consecrandum : quarum duse reserven- 
tur in crastinum, una ad percipiendum a sacerdote : reliqua 
ut ponatur cum cruce in sepulchre " In the evening the altars 
were washed with wine and water, and the Maundy cere- 
monies performed, two clergy of the highest rank present 
washing the feet of all in the choir, and of each other. The 
Rubric in the Salisbury Missal regulating these ceremonies 

to be truly thankful unto Thee for it, and both to bless and praise Thee 
continually for setting suuh a pious Princess over us, and also pray most 
earnestly that Thou wouldst reward her charity with a long and prosperous 
reign in this world, and with a heavenly kingdom in the world to come; 
through Jesus Christ our Lord and only Saviour. Amen, 

Most blessed God, Who art good and dost good and takest pleasure in 
those that fear Thee and imitate Thy goodness, look down from Heaven, 
the throne of Thy glory, upon us Thy servants here prostrate before Thee, 
who thankfully acknowledge that we have nothing but what we have 
received from Thee, and therefore can give Thee nothing but what is Thine 
own. Fill our hearts, we beseech Thee, with the lively sense of Thy 
falherly goodness, which hath bestowed so many benefits upon us that we 
are not able to number them, and likewise given us to understand the 
happiness of doing good with them; and assist us with the power of Thy 
holy Spirit, that we may be faithful stewards of Thy manifold gifts and 
graces, following the steps of our Lord and Master Christ, Whom Thou hast 
sent into the world, to be a pattern to us of humble goodness ; unto which 
we pray Thee to quicken us by the consideration that we are but strangers 
and sojourners as all our fathers were, our days on the earth being as a 
shadow, and there is no abiding : That so nothing may tempt us to be high- 
minded, nor trust in uncertain riches, but in Thee, the living God, Who 
givest us all things richly to en.joy, that we may do good, and be rich in 
good works, ready to distribute, willing to communicate, laying up in store 
for ourselves a good foundation for the time to come, that we may lay hold 
on eternal life. And we most humbly beseech Thee, in a special manner 
to bless Her Majesty, whom Thou hast set over us ; keep this ever in tho 
thoughts of her heart, to endeavour to do much good with the power which 
Th. mi hast given her, and thereby magnify Theo exceedingly in the sight 
of all the people of these Realms, and bestow upon her such' royal majesty 
as hath not been on any prince before her: AH which we beg for the salce 
of Jesus Christ, our most blessed Lord and Saviour, to whom with Thee 
and the Holy Ghost be all honour anil glory, world without end. Amen. 
Then follows the Prayer for the Queen, and so on to the end. 



begins, "Post prandium 1 conveniant clerici ad ecclesiam, ad 
altaria abluenda ; et ad mandatum faciendum ; et ad comple- 
torium dicendum." While the pedilavium was going on, the 
Psalms Deus miscreatur, Ecce quam bonum, Miserere, Beati 
immaculati, and Audits, hcec, omnes gentes, were sung ; the 
Antiphon to Deus miscreatttr being "Mandatum novum do 
vobis : ut diligatis invicem," from the first word of which the 
ceremony took its name. At its conclusion a sermon was 
preached, and then a "loving cup" (called " caritatis potum" 
in the Rubric) was passed round to all who had taken part 
in its performance. The whole ended with this Collect : 
" Adesto quajsumus, Domine, officio servitutis nostra ; et quia 
Tu pedes lavare dignatus es Tuis discipulis ; ne despicias 
opera manuum Tuarum, qua? nobis retinenda mandasti : sed 
sicut exteriora hie abluuntur inquinamenta corporum ; sic a 
Te omnium nostrorum interiora mundentur peccata, quod Ipse 
prastare digneris Qui cum Deo Patre et Spiritu Sancto vivis 
et regnas Deus. Per." A vestige of this ceremony is still 
retained in the Chapel Royal, the Bishop who acts as Almoner, 
and his assistants, being girded with long linen towels during 
the distribution of the Alms. 

Maundy Thursday is also the day on which the Chrism or 
anointing oil lias been consecrated from time immemorial, 
and in all parts of the Church throughout the world. In tho 
Eastern Church the Holy Sacrament to be reserved for the 
sick in the ensuing year is also consecrated on this day, the 
one element being saturated with the other, divided into 
small morsels, and carefully dried ; after which it is preserved 
in a receptacle at the back of the Altar. [Sec Notes on 
Comm. of the Sick.] 

Introit. — We ought to glory in the Cross of our Lord Jesus 

1 As early as St. Augustine's time thoro appear to have been two cele- 
brations on this day, " his in ooena Domini Eucharist ia dtitur, mane prop- 
ter prandentes, ad vesperum propter jejunantos." [Aua. Ep. its.] 



284 



<$ood JFritrap. 



me when Thou comest into Thy kingdom. And 
Jesus said unto him, Verily I say unto thee, 
To-day shalt thou be with Me in paradise. And 
it was about the sixth hour : and there was a 
darkness over all the earth until the ninth hour. 
And the sun was darkened, and the vail of the 
temple was rent in the midst. And when Jesus 
had cried with a loud voice, He said, Father, 
into Thy hands I commend My spirit : and 



having said thus, He gave up the ghost. Now 
when the centurion saw what was done, he 
glorified God, saying, Certainly this was a right- 
eous Man. And all the people that came together 
to that sight, beholding the things that were 
done, smote their breasts, and returned. And 
all His acquaintance, and the women that fol- 
lowed Him from Galilee, stood afar off, beholding 
these things. 



THE COLLECTS. 
ALMIGHTY God, we beseech Thee graciously 
■* ~v . to behold this Thy family, for which our 
Lord Jesus Christ was contented to be betrayed, 
and given up into the hands of wicked men, and 
to suffer death upon the cross, Who now liveth 
and reigneth with Thee and the Holy Ghost, 
ever one God, world without end. Amen. 



Good Friday. 

Feria VI. in Die Parasceves. 

[«AD COMPLETORIUM. ORATIO.] 

RESPICE quaesumus, Domine, super hanc 
familiam Tuam, pro qua Dominus noster 
Jesus Christus non dubitavit manibus tradi 
nocentium, et crucis subire tormentum. Qui 
Tecum vivit et resnat in unitate. 



ALMIGHTY and everlasting God, by Whose 
■ * "~V Spirit the whole body of the Church is 
governed and sanctified ; Receive our supplica- 
tions and prayers, which we offer before Thee for 
all estates of men in Thy holy Church, that 
every member of the same, in his vocation and 
ministry, may truly and godly serve Thee ; 
through our Lord and Saviour Jesus Christ. 
Amen. 



O MERCIFUL God, Who hast made all men, 
and hatest nothing that Thou hast made, 
nor wouldest the death of a sinner, but rather 
that he should be converted and live ; Have 
mercy upon all Jews, d Turks, Infidels, and 
Heretics, and take from them all ignorance, hard- 



111 fer. n 
palmas. 



W> Greg. 
. & vi. post 
Mur. ii. 54. 



l> S>. i. P*. Greg, 
lit supra. Gelas. 
in passione Dom. 
Mur. i. 560. 



c & B- $• Greg. 
Gelas. ut supra. 
Prosper African, 
de vocat. Gent. 1. 



d i.e. Mahometans. 



*UNIVERSIS ORDINIBUS. ORATIO [iii.]. 

OMNIPOTENS sempiteme Deus, Cujus 
Spiritu totum corpus ecclesiae sanctificatur 
et regitur; exaudi nos pro universis ordinibus 
supplicantes ; ut gratiae Tuag munere ab omnibus 
Tibi gradibus fideliter serviatur. Per Dominum. 
In unitate Ejusdem. 



-PRO HERETICIS. ORATIO [vii.]. 

OMNIPOTENS sempiteme Deus, Qui salvas 
omnes homines, et neminem vis perire ; 
respice ad animas diabolica fraude deceptas, ut 
omni haeretica pravitate deposita, errantium corda 
resipiscant, et ad veritatis Tuse redeant unitatem. 
Per Dominum. 



Christ, in Whom is our salvation, life, and resurrection ; by 
Whom also we are ransomed and saved. Ps. God be merci- 
ful unto us, and bless us, and lift up the light of His counten- 
ance upon us, and be merciful unto us. 

GOOD FRIDAY. 

This day is not one of man's institution, but was conse- 
crated by our Lord Jesus Christ when He made it the day of 
His most holy Passion. It is impossible that the anniversary 
of our Lord's sufferings could ever have passed by as a com- 
mon day in those times when the memory of them was yet so 
recent, and when a daily fellowship in them [Phil. iii. 10 ; 
Col. i. 24] was so continually before the eyes of Christians 
in the martyrdoms of His faithful servants. It is spoken of 
under the name of the Paschal Day * in very early Christian 
writings [Tert. de Orat. xviii.], but in later ages it was 
chiefly known by the names HapaffKevrj, Dies Parasceves, the 
Day of Preparation, or Dies Dominica? Passionis, the Day of 
our Lord's Passion. In early English times it was known as 
Long Friday [^Elfric's Can. 37, a.d. 957. A. Sax. Chron. 
a.d. 1137], and so it is still called "Lang Fredag" in Den- 
mark and Sweden : but its present beautiful appellation is 
the one by which it has now been popularly known for many 
centuries. 

Very soon after midnight our Blessed Lord was betrayed 
and apprehended ; and about day-dawn He was taken before 
the judicial High Priest Annas, the ceremonial High Priest 
Caiaphas, and the Sanhedrim or great Council of the Jews [St. 
Matt. xxvi. 64; St. Markxiv. 62; St.Lukexxii. 70], where He 

1 Iljf^i trTcwf>*iri t ut>v, the Paschal Day of the Crucifixion, as Easter Day 
was called Hairx*. ctvcctrrcMripm, the Paschal Day of the Resurrection. 



was accused of blasphemy. After that He was sent bound 
to Pilate, before whom He was charged with treason ; and by 
Pilate sent to Herod as belonging to his jurisdiction. Having 
been mocked and insulted by Herod, the holy Jesus was sent 
back by him to the Roman governor, declared innocent of all 
crime against the state, yet scourged, to please the Jews, and 
for the same reason sentenced to be crucified. [St. Matt, xxvii. 
3, 25; St. Mark xv. 1, 14; St. Lukexxiii. 1, 21 ; St. John xviii. 
28 ; xix. 6. ] Then He was insulted with the purple robe, and 
the reed sceptre, and a corona radiata made of thorns ; was 
buffeted and spit upon ; and afterwards led forth from the 
Prretorium by the Via Dolorosa to Calvary. 

At the third hour [9 a.m., "Tierce"] our Lord, having 
borne His cross, or a portion of it, until His exhausted Body 
had fainted under the burden, was nailed to it upon Mount 
Calvary without Jerusalem, the two thieves being crucified 
on either side with the intention of adding shame to His 
sufferings. From the Cross He spoke His last words. As 
they fastened His limbs upon it He cried, "Father, forgive 
them ; for they know not what they do " [St. Luke xxiii. 34] ; 
when the penitent thief prayed for His remembrance in His 
Kingdom, He said, "Verily I say unto thee, To-day shalt 
thou be with Me in paradise. " [St. Luke xxiii. 40. ] When He 
beheld His mother and the beloved disciple standing at the 
foot of His Cross, He said to the one, "Woman, behold Thy son," 
and to the other, " Behold thy mother." [St. John xix. 26.] 

At the sixth hour [Noon, " Sexts "] ensued the darkness 
and the earthquake ; and during the three hours which fol- 
lowed before the return of light, it is supposed that our Lord's 
greatest sufferings took place, the veiling of the Father's Pre- 
sence, the agony of "being made sin for us," and of having 
" laid upon Him the iniquity of us all." The awful mystery 
of these three hours was summed up in an ancient Litany, in 



®ooti jfrinap. 



285 



ness of heart, and contempt of Thy Word ; and 
so fetch them home, blessed Lord, to Thy flock, 
that they may be saved among the remnant of 
the true Israelites, and be made one fold under 
one Shepherd, Jesus Christ our Lord, Who 
liveth and reigneth with Thee and the Holy 
Spirit, one God, world without end. Amen. 



«S.g.?§. Greg 
Gelas. ut supra. 



**.■§.$. Greg. 
Gelas. ut supra. 
Mur. i. 362. 



"PRO PERFIDIS JUD^EIS. ORATIO [viii.]. 

Omnipotens sempiterne Deus, Qui etiam 
Judaicam perfidiam a Tua misericordia non 
repellis : exaudi preces nostras quas pro illius 
populi obcascatione deferimus ; ut agnita veritatis 
Tuse luce qua? Christus est, a suis tenebris 
eruatur. Per eundem Dominum nostrum. 

*PEO PAGANIS. OEATIO [ix.]. 
Omnipotens sempiterne Deus, Qui non vis 
mortem peccatorum, sed vitam semper inquiris, 
suscipe propitius orationem nostram ; et libera 
eos ab idoloruni cultura; et aggrega ecclesiae 
Tuae sanctse ad laudem et gloriam nominis Tui. 
Per Dominum. 



^THE EPISTLE. Heb. x. 1-25. 



THE law having a shadow of good things to 
come, and not the very image of the things, 
can never with those sacrifices, which they offered 
year by year continually, make the comers there- 
unto perfect : for then would they not have ceased 
to be offered 1 because that the worshippers once 
purged should have had no more conscience of 
sins. But in those sacrifices there is a remem- 
brance again made of sins every year. For it is 
not possible that the blood of bulls and of goats 
should take away sins. Wherefore, when He 
cometh into the world, He saith, Sacrifice and 
offering Thou wouldest not, but a body hast Thou 
prepared Me : In burnt-offerings and sacrifices for 
sin Thou hast had no pleasure : Then said I, Lo, I 
come (in the volume of the book it is written of 
Me) to do Thy will, God. Above, when He 
said, Sacrifice and offering, and burnt-offerings, 
and offering for sin Thou wouldest not, neither 
hadst pleasure therein, which are offered by the 
Law : then said He, Lo, I come to do Thy 
will, God. He taketh away the first, that 
He may establish the second. By the which 



c &.- 
an. 
6. 6. 



Hos. 

Exod 



Rotn- 
5- 15— 



will we are sanctified, through the offering 
of the body of Jesus Christ once for all. 
And every priest standeth daily ministering, 
and offering oftentimes the same sacrifices, which 
can never take away sins. But this Man, after 
He had offered one sacrifice for sins for ever, sat 
down on the right hand of God ; from henceforth 
expecting till His enemies be made His foot-stool. 
For by one offering He hath perfected for ever 
them that are sanctified : Whereof the Holy 
Ghost also is a witness to us : for after that He 
had said before, This is the covenant that I will 
make with them after those days, saith the Lord, 
I will put My laws into their hearts, and in their 
minds will I write them ; and their sins and 
iniquities will I remember no more. Now where 
remission of these is, there is no more offering for 
sin. Having therefore, brethren, boldness to 
enter into the holiest by the blood of Jesus, by a 
new and living way, which He hath consecrated 
for us, through the vail, that is to say, His 
flesh ; and having an High Priest over the house 
of God ; let us draw near with a true heart, in 



the words, " By Thine unknown sufferings, Good Lord, deliver 
us. " [St. Matt, xxvii. 45 ; St. Mark xv. 33 ; St. Luke xxiii. 44.] 
At the ninth hour [3 p.m. "Nones"] the climax of this 
awful period was reached when our Lord spoke the words, 
" Eloi, Eloi, lama sabachthani?" which are the first words of 
the twenty-second Psalm. [St. Matt, xxvii. 46; St. Mark xv. 34.] 
After this He said " I thirst " [St. John xix. 28], and when He 
had received the vinegar, " It is finished" [St. Matt, xxvii. 48; 
St. Mark xv. 36; St. Luke xxiii. 46; St. John xix. 30]; for now 
He knew that " all things were accomplished" of the Sacrifice 
for sin, and the sufferings of Him in Whom, sinless, all sinners 
were then represented before God. Then, crying with a loud 
voice, as with a willing exspiration of that life which no man 
could take from Him, He laid it down of Himself with the 
last of His seven words from the Cross, "Father, into Thy 
hands I commend My spirit " [St. Luke xxiii. 46], which are 
also words uttered by David in the spirit of prophecy in the 
sixth verse of the thirty-first Psalm. 

It must have been shortly after this that the body of our 
Blessed Lord was taken down from the Cross, for the Sabbath 
began at six o'clock in the evening, and that Sabbath being 
"an high day," the Jews entreated Pilate that it might be 
removed from the Cross (to be cast into the pit where the 
bodies of malefactors were thrown) before the legal beginning 
of the festival. Thus on the eve of the Sabbath, after being 
subjected to eighteen hours of mental agony and bodily suffer- 
ing, the holy Jesus fulfilled, in His Body and Soul, the words 
of the Compline Psalm, "I will lay Mo down in peace, and 
take My rest : for it is Thou, Lord, only that makest Mc to 
dwell in safety." [Ps. iv. 8.] 

With this Passion of our dear Lord in view, it has ever 
been the object of the Church to make the devotions of Good 



Friday such as should help Christians to realize the magnitude 
of the Sacrifice that He offered, of the sins by which it was 
made necessary, and of the Mercy which moved Him to offer 
it. "On the Paschal Day, " writes Tertullian [de Orat. xviii.], 
"the strict observance of the fast is general, and as it were 
public," not restricted to those who professed to lead a life of 
closer devotion than others; works of charity were permitted, 
even to the extent of the rich ploughing the land of the poor, 
but no other labour was engaged in on this holy day. In all 
Churches the Passion of our Lord, as narrated in the Gospels, 
has ever formed the central subject of the day's meditation 
and teaching, while psalm and prophecy have been gathered 
around it in saddened and penitent tones, the more perfectly 
to represent before God and man the events of this central 
Day of the world's history. In the ancient services of the 
Day one was conspicuous, in which the Clergy and people 
shewed their veneration for the atoning work of Christ by 
ceremonies which acquired the popular name of "creeping to 
the Cross ; " in which the image of the Cross was placed in the 
front of the altar, that they might more thoroughly realize 
the spirit of penitents "before whose eyes Jesus Christ hath 
been evidently set forth, crucified among them " [Gal. iii. 1], 
while they gave Him the lowliest adoration of their bodies. 1 
During this ceremony of prostration before the Cross, the 
"Reproaches," followed by the hymns, "Sing, my tongue, 
the glorious battle," and "The Royal Banners forward 
go," were sung to their well-known ancient and beautiful 
strains. 

1 The popular feeling of reverence towards the Cross never died out. It 
is illustrated even by the Pilgrim's Progress, in which Christian, standing 
before " the Image (if n Cross," says, ' ' He hath given mo rest by His sor- 
rows, and life by His death." 



286 



<Sooti jfriuap. 



full assurance of faith, Laving our hearts sprinkled 
from an evil conscience, and our bodies washed 
with pure water. Let us hold fast the profession 
of our faith without wavering; (for lie is faith- 
ful that promised ;) and let us consider one 



another to provoke unto love, and to good works; 
not forsaking the assembling of ourselves to- 
gether, as the manner of some is ; but exhorting 
one another : and so much the more, as ye see the 
day approaching. 



"THE GOSPEL. S. John xix. 1-37. 



PILATE therefore took Jesus, and scourged 
Hun. And the soldiers platted a crown of 
thorns, and put it on His head, and they put on 
Him a purple robe, and said, Hail, King of the 
Jews : and they smote Him with their hands. 
Pilate therefore went forth again, and saith unto 
them, Behold, I bring Him forth to you, that ye 
may know that I find no fault in Him. Then 
came Jesus forth, wearing the crown of thorns, 
and the purple robe. And Pilate saith unto 
them, Behold the Man ! When the chief priests 
therefore and officers saw Him, they cried out, 
saying, Crucify Him, crucify Him. Pilate saith 
unto them, Take ye Him, and crucify Him: for 
I find no fault in Him. The Jews answered him, 
We have a law, and by our law He ought to die, 
because He made Himself the Son of God. 
When Pilate therefore heard that saying, he was 
the more afraid ; and went again into the judge- 
ment-hall, and saith unto Jesus, Whence art 
Thou 1 But Jesus gave him no answer. Then 
saith Pilate unto Him, Speakest Thou not unto 
me 1 know est Thou not that I have power to 
crucify Thee, and have power to release Thee 1 
Jesus answered, Thou couldest have no power at 
all against Me, except it were given thee from 
above : therefore he that delivered Me unto thee 
hath the greater sin. And from thenceforth 



'&. 19. f). Rom- 
an. JoluilB. &19. 



Pilate sought to release Him : but the Jews cried 
out, saying, If thou let this Man go, thou art not 
Caesar's friend : whosoever maketh himself a 
king speaketh against Caesar. When Pilate 
therefore heard that saying, he brought Jesus 
forth, and sat down in the judgement-seat, in a 
place that is called the Pavement, but in the 
Hebrew, Gabbatha. And it was the preparation 
of the passover, and about the sixth hour : and 
he saith unto the Jews, Behold your King ! But 
they cried out, Away with Him, away with Him, 
crucify Him. Pilate saith unto them, Shall I 
crucify your King 1 The chief priests answered, 
We have no king but Caesar. Then delivered 
he Him therefore unto them to be crucified : and 
they took Jesus, and led Him away. And He, 
bearing His cross, went forth into a place called 
the place of a scull, which is called in the Hebrew, 
Golgotha : where they crucified Him, and two 
other with Him, on either side one, and Jesus in 
the midst. And Pilate wrote a title, and put it 
on the cross ; and the writing was, JESPJS OF 
NAZARETH THE KING OF THE JEWS. 
This title then read many of the Jews : for the 
place where Jesus was crucified was nigh to the 
city : and it was written in Hebrew, and Greek, 
and Latin. Then said the chief priests of the 
Jews to Pilate, Write not, The King of the Jews; 



The " Reproaches " are a striking expansion of Micah iii. 3, 
4, in which the loving-kindness of the Lord is contrasted with 
the ingratitude of those whom He came to save, carrying the 
idea through each step of the Passion. They are sung in the 
following form : — 

My people, what have I done unto thee, and wherein have 
I wearied thee ? answer unto Me. For I brought thee up 
out of the land of Egypt, and thou hast prepared the Cross 
for thy Saviour. 

Holy God, Holy and Mighty, Holy and Immortal; have 
mercy upon us. 

1 led thee forty years in the wilderness, and fed thee with 
manna, and brought thee into a goodly land. 

Holy God, Holy and Mighty, Holy and Immortal; have 
mercy upon lis. 

What more could I have done unto thee that I have not 
done ? I planted thee indeed My choicest Vine, and thou art 
become bitter unto Me ; for thou hast given Me vinegar to 
drink, and hast pierced the side of thy Saviour. 

Holy God, Holy and Mighty, Holy and Immortal ; have 
mercy upon us. 

For thy sake did I scourge Egypt with its firstborn, and 
thou didst deliver up Me to be scourged. 

My people, what have I done unto thee, and wherein have I 
wearied thee? answer unto Me. 

1 led thee forth out of Egypt, and drowned Pharaoh in the 
Red Sea, and thou didst deliver up Me to the chief priests. 

My people, what have I done unto thee, and wherein have I 
wearied thee ? answer unto Me. 

1 opened the sea before thee, and thou hast opened My side 
with a spear. 

My people, what have I done unto thee, and wherein have I 
wearied thee ? answer unto Me. 

1 went before thee to lead thee in a cloudy pillar, and thou 
didst lead Me into the hall of Pilate. 



My people, what have I done unto thee, and wherein have I 
wearied thee ? answer unto Me. 

1 fed thee with manna in the wilderness, and thou didst fall 
upon Me with scourgings and butfetings. 

My people, what have I done unto thee, and wherein have I 
wearied thee ? answer unto Me. 

1 gave thee to drink living water out of the Rock, and thou 
didst give Me gall and vinegar. 

O My people, what have I done unto thee, and wherein have I 
wearied thee ? answer unto Me. 

For thy sake did I smite the kings of the Canaanites, and 
thou didst smite Me on the head with a reed. 

My people, what have I done unto thee, and wherein have I 
wearied thee ? answer unto Me. 

1 gave thee a royal sceptre, and thou gavest to My head a 
crown of thorns. 

My people, what have I done unto thee, and wherein have I 
wearied thee ? answer unto Me. 

1 lifted thee up in great strength, and thou didst lift Me 
up to hang upon the Cross. 

O My people, what have I done unto thee, and wherein have 1 
wearied thee ? answer unto Me. 

During this ceremony the red copes and chasuble which 
were worn in the other Offices of the day were set aside, and 
black copes alone were used ; the utmost aspect of sorrow 
and mourning for sin being, at the same time, thrown 
over the church and all the instrumenta of Divine Service, 
by means of black hangings, a custom which has never been 
discontinued. 

It is a very ancient practice of the Church to abstain from 
celebrating the Holy Communion on Good Friday. On Maundy 
Thursday (as has been already shewn) a portion of the Sacra- 
ment then consecrated was reserved in one element only, and 
this being placed in a chalice of unconsecrated wine on Good 
Friday, was then received by those who communicated 
instead of elements consecrated on the day itself. This Mass 
of the Pre-sanctified is an institution of very ancient date, 



faster €tien. 



287 



but that He said, I am King of the Jews. 
Pilate answered, What I have written, I have 
written. Then the soldiers, when they had 
crucified Jesus, took His garments, and made 
four parts, to every soldier a part ; and also His 
coat : now the coat was without seam, woven 
from the top throughout. They said therefore 
among themselves, Let us not rend it, but cast 
lots for it, whose it shall be : that the Scripture 
might be fulfilled, which saith, They parted My 
raiment among them, and for My vesture they 
did cast lots. These things therefore the 
soldiers did. Now there stood by the cross of 
Jesus, His mother, and His mother's sister, Mary 
the wife of Cleophas, and Mary Magdalene. 
When Jesus therefore saw His mother, and the 
disciple standing by, whom He loved, He saith 
unto His mother, Woman, behold thy son. 
Then saith He to the disciple, Behold thy mother. 
And from that hour that disciple took her unto 
his own home. After this, Jesus, knowing that 
all things were now accomplished, that the Scrip- 
ture might be fulfilled, saith, I thirst. Now 
there was set a vessel full of vinegar : and they 



filled a spunge with vinegar, and put it upon 
hyssop, and put it to His mouth. When Jesus 
therefore had received the vinegar, He said, It is 
finished : and He bowed His head, and gave up 
the ghost. The Jews therefore, because it was 
the preparation, that the bodies should not 
remain upon the cross on the sabbath-day, (for 
that sabbath-day was an high day,) besought 
Pilate that their legs might be broken, arid that 
they might be taken away. Then came the 
soldiers, and brake the legs of the first, and of 
the other which -was crucified with Him. But 
when they came to Jesus, and saw that He was 
dead already, they break not His legs. But one 
of the soldiers with a spear pierced His side, and 
forthwith came thereout blood and water. And 
he that saw it bare record, and his record is true : 
and he knoweth that he saith true, that ye 
might believe. For these things were done that 
the Scripture.should be fulfilled, A bone of Him 
shall not be broken. And again, another Scrip- 
ture saith, They shall look on Him Whom they 
pierced. 



Easter Even. 

" Vigilia 1'aschce. 



'THE COLLECT. 
S~^\ RANT, O Lord, that as we are baptized 
vJ into the death of Thy blessed Son our 
Saviour Jesus Christ, so by continual mortify- 
ing our corrupt affections we may be buried with 



«5ar. 




b A.D. i66r. 




c [Greg 1 . Benedictio 


in D0111. i 


post 


Pasch. Oct.] 





[ c . . . . Eesuscitet vos de vitiorum sepulchris, 
cjui Eum resuscitavit a mortuis. Amen. Ut 
cum Eo sine fine feliciter vivatis quem resurrex- 
isse a mortuis veraciter creditis. Amen.] 



being found in the Sacramentaries from which our modern 
Offices are so largely derived : and since it is traceable, on 
good evidence, as far back as the time of St. Augustine, it 
seems to represent the practice of the primitive Church. The 
use of this Office has been general in the Western Church for 
the greater part of the time of its existence. In the Eastern 
Church there is no recognition of the Eucharist at all on this 
day, 1 there being in fact almost a total absence of prayer 
altogether, the services consisting chiefly of the reading of 
prophecies and gospels respecting the Passion : and sucli 
appears also to be the practice of the Ambrosian Rite. 

Hut although this custom may be of primitive origin, it 
has not been preserved in its primitive form. In the Church 
of England before the Reformation the practice had grown up 
of the priest alone receiving on Good Friday the Holy Sacra- 
ment which had been consecrated on Maundy Thursday ; and 
this is still the practice of the Latin Church. The Sacra- 
mentary of St. Gregory clearly indicates that in the early 
Church others communicated with him as on other days. 
The Rubric directs, " Cum dixerint Amen, sumit de sancta, 
et ponit in calicem, nihil dicens. Et communicant omnes cum 
silentio, et expleta sunt universa. " [Menard's ed. p. 70 ; com,p. 
pp. 77, 87.] In the tenth century a Canon of the Church of 
England which enjoins the reservation on Holy Thursday and 
certain ceremonies to be used on Good Friday, adds respecting 
the latter clay, " Then let him," i.e. the priest, "go to housel, 
and whosoever else pleases." [Johnson's Canons, i. 404.] In 
fact, Martene proves that Communion of the Laity as well as 
of the priest on this day was the prevailing custom of the 
Church until the tenth century at least ; and there are strong 
grounds for believing that the practice continued down to the 
time of the Reformation. 

The exact intention of the English rite is not easy to ascer- 
tain. The appointment of an Epistle and Gospel is (under 
the circumstances in which the Prayer Book was set forth) a 
prima facie evidonce that Consecration on Good Friday was 
intended to supersede the Mass of the Pre-sanctified which 

1 No consecration of the Holy Eucharist is allowed during Lent in tin; 
Eastern Cliureh except on Saturday and Sunday. The feast of the Annun- 
ciation is the only exception to this rule. Communicants on all other days 
receive the pre-sanctified elements. 



had been hitherto used ; and Communion was, of course, 
intended to follow. On the other hand, this was a deviation 
from the ancient practice of the Church, which was not in 
accordance with the respect for it shewn by those who set 
foi'th our first English Prayer Book. Such a deviation can 
only be accounted for by supposing that strong reasons against 
reservation were present to the Reformers, but that, at the 
same time, they did not contemplate depriving the Church of 
Christ's Sacramental Presence on this Holy Hay, and there- 
fore enjoined the ordinary Service with consecration. 

The practice of the Church of England since the Reforma- 
tion certainly seems to have been to celebrate the Holy Com- 
munion on this day. On Good Friday in 1564 [March 31] 
Queen Elizabeth openly thanked one of her preachers in her 
Chapel for his sermon in defence of the Real Presence, which 
seems to shew that the Holy Eucharist was then celebrated. 
[Heylin's Ref ii. 317, Eccl. Hist. Soc. ed.] And in Bishop 
Andrewes' Sermons on the Passion there are allusions to it 
which put the matter beyond a doubt. 

The conclusions that maybe drawn are, [1] that the Church 
of England never intended so far to depart from ancient 
habits as to be without the Sacramental Presence of Christ 
on the Day when His Sacrifice is more vividly brought to 
mind than on any other day in the year : [2] that from the 
introduction of the un-Catholic custom of Communion by the 
priest alone, or for some other reason, it was thought best to 
disuse the Mass of the Pre-sanctified and substitute Consecra- 
tion : [3] that it is a less evil to depart from ancient usage by 
consecrating on this day than to be without the Sacramental 
Presence of our Lord. 

EASTER EVE. 

The day between Good Friday and Easter Day commemo- 
rates the Descent of our Blessed Lord's soul into lull, and the 
rest of His body in the grave. In the Gospel we are told 
that this Sabbath-day was "an high day" in the Jewish 
ritual. It was the day when all were to be present before 
the Lord [Exod. xxiii. 17], and when the sheaf of the first- 
fruits was to be offered. [Lev. xxiii. 10, 11.] In the Christian 
Church it at once acquired the name of the "Great Sabbath," 
being so called in the Epistle of the Church of Smyrna rcspei 1 



:3S 



faster (JBtoen, 



Him ; and that through the grave, and gate of 
death, we may pass to our joyful resurrection ; 
for His merits, Who died, and was buried, and 
rose again for us, Thy Son Jesus Christ our 
Lord. Amen. 



a [A.u. 1637.) 



* s. 1. m. 

an. Col. 3, 
Eastern. 
6. 3-1 1. 



'THE EPISTLE. 1 
TT is better, if the will of God be so, that 
-*- ye suffer for well-doing, than for evil- 
doing. For Christ also hath once suffered for 
sins, the just for the unjust, that He might 
bring us to God, being put to death in the 
flesh, but quickened by the Spirit. By which 
also He went and preached unto the spirits in 
prison ; which sometime were disobedient, when 
once the long-suffering of God waited in the days 



p'/^i MOST gracious God, look upon us in 
L \-J mercy, and grant that as we are baptized 
into the death of Thy Son our Saviour Jesus 
Christ ; so by our true and hearty repentance 
all our sins may be buried with Him, and we not 
fear the grave ; that as Christ was raised up 
from the dead by the glory of Thee, O Father, 
so we also may walk in newness of life, but our 
sins never be able to rise in judgement against us ; 
and that for the merit of Jesus Christ, that died, 
was buried, and rose again for us. Amen.] 

S. Peter iii. 17-22. 

of Noah, while the ark was a preparing ; wherein 
few, that is, eight souls, were saved by water. 
The like figure whereunto, even baptism, doth 
also now save us, (not the putting away of the 
filth of the flesh, but the answer of a good con- 
science towards God,) by the resurrection of 
Jesus Christ : Who is gone into heaven, and is 
on the right hand of God, angels and authorities 
and powers being made subject unto Him. 



'THE GOSPEL. S. Matt, xxvii. 57-66. 



WHEN the even was come, there came a rich 
man of Arimathaea, named Joseph, who 
also himself was Jesus' disciple. He went to 
Pilate, and begged the body of Jesus. Then 
Pilate commanded the body to be delivered. And 
when Joseph had taken the body, he wrapped 
it in a clean linen cloth, and laid it in his own 
new tomb, which he had hewn out in the rock ; 
and he rolled a great stone to the door of the 
sepulchre, and departed. And there was Mary 
Magdalene, and the other Mary, sitting over 
against the sepulchre. Now the next day that 
followed the day of the preparation, the chief 



' 3>. I- % 

an. Matt. 
Eastern. 



Rom. 

28. 1-7. 

Matt. 



priests and Pharisees came together unto Pilate, 
saying, Sir, we remember that that deceiver 
said, while He was yet alive, After three days I 
will rise again. Command therefore that the 
sepulchre be made sure until the third day, lest 
His disciples come by night and steal Him away, 
and say unto the people, He is risen from the 
dead : so the last error shall be worse than 
the first. Pilate said unto them, Ye have a 
watch ; go your way, make it as sure as ye can. 
So they went and made the sepulchre sure, sealing 
the stone, and setting a watch. 



ing the martyrdom of St. Polycarp. The ancient Epistle and 
Gospel referred to Holy Baptism, and to our Lord's Resurrec- 
tion : those now appointed were introduced into the Prayer 
Book of 1549. The ancient Collect was, "O God, Who didst 
make this most holy night to shine with the glory of our 
Lord's resurrection : preserve in Thy new-born family the 
spirit of adoption which Thou hast given : that they, being 
renewed both in body and mind, may render unto Thee a 
pure service, through the same our Lord." This was not 
adopted in the translated Offices of the Church (probably 
because it had been associated with the blessing of the new 
fire and the Paschal candle) ; nor was any Collect provided 
for the day until 1637, when that printed above was inserted 
in the Prayer Book prepared for Scotland. This is thought 
to have been the composition of Archbishop Laud, and was 
the foundation of the present Collect, which is first found in 
Cosin's writing in the margin of the Durham book. Even 
this modern Collect keeps up a memorial of the primitive 
custom of the Church in administering Baptism on Easter 
Eve. But the practice having fallen into disuse, 1 the devo- 
tional tone of the day is brought into a more direct and close 
analogy with the Holy Week history of our Blessed Lord by 
the commemoration of His burial, in the Gospel, and His 
Descent into Hell, in the Epistle. [See notes to the Apostles' 
Creed.] 

The Vigil of Easter has always been celebrated with much 
ceremony, even from primitive times. It is mentioned by 
Tertullian [ad Uxorem, ii. 4], and in the Apostolical Con- 
stitutions [v. 20], by Eusebius [vi. 9], Lactantius [vii. 19], 
St. Chrysostom, and. St. Jerome. St. Gregory Nazianzen 
[Orat. xlv. in Pasch.] speaks of the churches being so lighted 
up that it seemed like day, and this he refers to as a 

1 A Preface to the Baptismal Offices, which was erased from the Prayer 
Book in 1061, began : " It appeaveth by ancient writers, that the sacrament 
of Baptism in the old time was not commonly ministered but at two times 
in the year, at Easter and Whitsuntide ; . . . which custom (now being 
grown out of use), although it cannot," etc. [See notes to Baptism.] 



symbolical usage (in the spirit of the ancient Collect given 
above), memorializing the glorious illumination brought on 
the world by the Resurrection of the Sun of Righteousness. 
The services continued until after midnight, to welcome the 
early dawn of the Resurrection ; and also from a tradition 
(current among the Jews as well) that the second coming of 
Christ will be in the night of Easter Eve. ' 2 At a later period, 
and in the ancient Offices of the English Church, the new fire, 
the Paschal candle, and the incense, all received Benediction 
on this day for use in the succeeding year. 

There has ever been something of festive gladness in the 
celebration of Easter Eve, which sets it apart from Lent, 
notwithstanding the fast still continues. To the disciples it 
was a day of mourning after an absent Lord ; but the Church 
of the Resurrection sees already the triumph of that Lord 
over Satan and Death. In the promise of the prophetic 
words, "I will ransom them from the power of the grave; 
I will redeem them from death : death, I will be thy 
plagues ; grave, I will be thy destruction " [Hos. xiii. 14], 
she sees afar off the dawn of the Resurrection, and already 
the words sound in her ears, " Your sorrow shall be turned 
into joy." A celebration of the Holy Communion took place 
on this day, as on Maundy Thursday, at the time of Vespers ; 
and in the place of the Introit was sung Gloria in Excelsis Deo, 
with its response, Et in terra pax hofninibus, while the bells 
of the church were ringing in the Joys of Easter. 3 At Milan, 
"Ad Missam in ecclesia majore," the announcement of our 
Lord's Resurrection was thrice made in the words, " Christus 
Dominus resurrexit," when the response thrice followed, 
" Deo gratias." 

2 "Hsec est nox, quae nobis propter adventum regis, ac Dei nostri per- 
vigilio celebratur : cujus noctis duplex ratio est, quod in ea et vitam turn 
recepit, cum passus est ; et postea orbis terne regnum recepturus est. Hie 
est enim Liberator, et Judex, et Ultor, et Rex, et Deus, quern nos Christum 
vocamus." [Lactant. vii. 19.] 

3 A similar custom is observed on Christmas Eve at Magdalen College 
Oxford. 



faster Dap. 



289 



Easter Day. 



"In Die Paschce. 



IT At Morning Prayer, instead of the Psalm, come, 
let us sing, etc., these Anthems shall be sung or 
said. 



CHRIST our Passover is sacrificed for us : 
therefore let us keep the feast. 
Not with the old leaven, nor with the leaven 
of malice and wickedness : but with the un- 
leavened bread of sincerity and truth. 1 Coh. v. 7, 8. 

CHRIST being raised from the dead dieth no 
more : death hath no more dominion over 
Him. 

For in that He died, He died unto sin once : 
but in that He liveth, He liveth unto God. 

Likewise reckon ye also yourselves to be dead 
indeed unto sin : but alive unto God through 
Jesus Christ our Lord. Rom. vi. 9-11. 

CHRIST is risen from the dead : and become 
the First-fruits of them that slept. 
For since by man came death : by Man came 
also the resurrection of the dead. 

For as in Adam all die : even so in Christ 



1 Cor. xv. 20-22. 



shall all be made alive. 

Glory be to the Father, and to the Son 
to the Holy Ghost ; 



and 



Answer. 
As it was in the beginning, is now, and ever 
shall be : world without end. Amen. 

THE COLLECT. 

ALMIGHTY God, Who through Thine only- 
-lJl_ begotten Son Jesus Christ hast over- 
come death, and opened unto us the gate of 



*&.-§.■&. Greg. 
Gelas. in die Sanc- 
to Pascha:. Coittp. 
Prsef. in Doin. i. 
post. Asc. Domini 
"per gloriam Re- 
surrectionis vitse 
zeternse aditum 
patefecit." Mur. i. 
573 i "■ 67. 



II Statio et ordo processionis in die Paschee ante 
matutinas cum cruce. Pulsatis omnibus campanis 
cantetur antiphona. 

[COMMUNIO. 

PASCHA nostrum immolatus est Christus : 
Alleluia. Itaque epulemur, in azyniis 
sinceritatis et veritatis. Alleluia, Alleluia, 
Alleluia.] 



CHRISTUS resurgens ex mortuis jam non 
moritur : mors ilia ultra non dominabitur. 
Quod enim mortuus est, peccata mortuus est 
semel : quod autem vivit, vivit Deo. Alleluia, 
Alleluia. 



*ORATIO. 

DEUS, Qui hodierna die per Unigenitum 
Tuum seternitatis nobis aditum, devicta 
niorte, reserasti ; vota nostra, quae prasveniendo 



EASTER DAY. 

They who went about "preaching Jesus and the Resurrec- 
tion, " and who observed the first day of the week as a con- 
tinual memorial of that Resurrection, must have remembered 
with vivid and joyous devotion the anniversary of their 
Lord's restoration to them. It was kept as the principal 
festival of the year, therefore, in the very first age of the 
Church, and Easter had become long familiar to all parts of the 
Christian world so early as the days of Polycarp and Anicetus, 
who had a consultation at Rome in a.d. 158, as to whether 
it should be observed according to the reckoning of Jewish 
or Gentile Christians. [Irenseus in Euseb. v. 24.] Eusebius 
also records the fact that Melitus, Bishop of Sardis about the 
same time, wrote two books on the Paschal festival [Euseb. 
iv. 26], and. Tertullian speaks of it as annually celebrated, 
and the most solemn day for Baptism. [De Jejun. 14 ; De 
Bapt. 19.] Cyprian, in one of his Epistles, mentions the 
celebration of Easter solemnities [lvii.] ; and in writers of 
later date the festival is constantly referred to as the "most 
holy Feast," "the great Day" [Cone. Ancyra vi.], the Feast 
of Feasts, the Great Lord's Day, and the Queen of Festivals. 
[Greg. Naz. Orat. in Pasch.] 

The original name of the Festival was one which also 
included Good Friday, lldaxa, which was derived from the 
Aramaic form of the Hebrew name for Passover. This name 
was also retained in the Latin : and in the time of Leo the 
Great, when the distinction began to be made of the Pascha 
Dominica; Passionis, and the Pascha Dominica? Resurrectionis, 
Dies Pascha? began to be understood chiefly, and soon alone, 
of Easter. In England the same name was also once familiar, 
perhaps derived from tho French language, and Easter eggs are 
still called "pasqne" [or in a corrupt form "paste"] eggs all 
over the North of England. The more familiar name of Easter 
is, however, traceable as far back as the time of the Venerable 



Bede, who derives it from the name of a pagan goddess Eostre, 
or Ostera, whose festival happened about the time of the 
vernal equinox [De ration?, Temporum, xiii.], and was 
observed as a time of general sacrifices, with a view to a good 
harvest. Later, and perhaps more trustworthy, philologists 
have derived the word, from the old Teutonic urstan, to rise, 
and urstand, the Resurrection : and it is significant that the 
idea of sunrise is self-evident in the English name of the 
festival on which the Sun of Righteousness arose from the 
darkness of the grave. The popular name for the day among 
Oriental Christians is Aa/xTrpd, the Bright Day, in which the 
same idea is to be observed. In old English Calendars Easter 
is called " the uprising of oure Lord, " and " the Ajenrysing of 
our Lord." 

The Judaizing habits which caused so much trouble in the 
earliest days of Christianity long retained a hold upon many 
portions of the Church in respect to the observance of Easter. 
In the Western Church the festival was always kept on the 
first day of the week, as being the actual day which our Lord 
had consecrated by His Resurrection; but the Churches of 
Asia kept it on the third day after the 14th of the Jewish 
month Nisan, whatever day of the week this might be. in 
the second and third centuries there was much controversy 
respecting this difference of computation ; but the first Canon 
of the Council of Aries [a.d. 314] ordered Easter to be cele- 
brated on one day everywhere, and tho Council of Niea'a 
[a.d. 325] authoritatively ruled that Easter was to be kept 
on the Lord's Day. 1 There being also much difficulty in 
determining, without scientific help, which Sunday in March 
or April was the proper one, tho same Council directed that 



1 There is no Canon of this Council on (ho subject, but that its decision 
was authoritative may be certainly inferred from tho mannor m which it is 
recordod in Theodorot, i. 0, Hi; Socrates, i. 9; ami Eusku. life <;l Coiwtau- 

tine, iii. IS. 



290 



(Easter Dap. 



everlasting life ; We humbly beseech Thee, that, 
as by Thy special grace preventing us Thou dost 
put into our minds good desires, so by Thy con- 
tinual help we may bring the same to good effect ; 
through Jesus Christ our Lord, Who liveth and 
reigneth with Thee and the Holy Ghost, ever 
one God, world without end. Amen. 



aspiras, etiam adjuvando prosequere, Per eundem 
Dominum nostrum Jesum Christum Filium 
Tuum. Qui Tecum. 



IF ye then be risen with Christ, seek those 
things which are above, where Christ 
sitteth on the right hand of God. Set your 
affection on things above, not on things on the 
earth : For ye are dead, and your life is hid with 
Christ in God. When Christ, Who is our life, 
shall appear, then shall ye also appear with Him 



EPISTLE. 

a S. g. ®. 



Col. iii. 1-7. 



. 5. 7. 8. 
Kastern, Acts 1. 



in glory. Mortify therefore your members 
which are upon the earth ; fornication, unclean- 
ness, inordinate affection, evil concupiscence, and 
covetousness, which is idolatry : For which 
things' sake the wrath of God cometh on the 
children of disobedience. In the which ye also 
walked some time, when ye lived in them. 



*THE GOSPEL. S. John xx. 1-10. 



THE first day of the week cometh Mary Mag- 
dalene early, when it was yet dark, unto 
the sepulchre, and seeth the stone taken away 
from the sepulchre. Then she runneth and 
cometh to Simon Peter, and to the other disciple 
whom Jesus loved, and saith unto them, They 
have taken away the Lord out of the sepulchre, 
and we know not where they have laid Him. 
Peter therefore went forth, and that other dis- 
ciple, and came to the sepulchre. So they ran 
both together ; and the other disciple did outrun 
Peter, and came first to the sepulchre ; and he, 



* S. g. $. Rom. 
art. Mark 16. 1-7. 
Eastern. John 1, 
1-17. 



stooping down and looking in, saw the linen 
clothes lying ; yet went he not in. Then cometh 
Simon Peter following him, and went into the 
sepulchre, and seeth the linen clothes lie; and the 
napkin that was about His head, not lying with 
the linen clothes, but wrapped together in a place 
by itself. Then went in also that other disciple 
which came first to the sepulchre, and he saw, 
and believed. For as yet they knew not the 
Scripture, that He must rise again from the dead. 
Then the disciples went away again unto their 
own home. 



the Church of Alexandria should send timely notice to other 
principal Churches of the day on which the true Easter would 
occur in the ensuing year, and that thus an uniform practice 
should be maintained throughout the Christian world. 1 It 
was not, however, until the eighth century that the com- 
putation of Easter was settled on sufficiently accurate calcu- 
lations to ensure uniformity ; 2 and the Church of England 
retained, for some ages, a modified form of the Jewish method, 
which was not wholly banished from the northern parts of 
the island until A.r>. 714. These two methods of computing 
Easter may be shortly explained by adding that the Jewish 
or " Quartodeciman " computation aimed at observing the 
very day of our Lord's Resurrection (as we observe the day 
of His Nativity) ; while the method which ultimately became 
universal aims at observing that Lord's Day as Easter which 
comes next after the actual anniversary. Each method 
claimed Apostolic authority from the first : Poly carp, who 
advocated the Jewish system, declared that it was derived 
from St. John, with whom he was contemporary ; while the 
Bishops of Rome and others believed themselves to be follow- 
ing a custom handed down to them from St. Peter and St. 
Paul. 

The Anthems instead of " Venite exultemus " represent 
the primitive custom of Easter morning, when the versicle 
" The Lord is risen," and the response " He is risen indeed," 
were the formal salutation between Christians. In the 
ancient rite of the English Church one of these anthems was 
said in procession before Mattins ; and the service was 
retained in 1549. It may be useful to the reader to see the 
Latin and English forms side by side. 

Salisbury Use. Prayer Booh of 1549. 

11 Statio et ordo proccssionis IT Inthemorning afore Matins, 
in die Paschce ante matutinas the people being assembled 

1 There is a relic of this practice in the Ambrosian Rite, where the 
following proclamation of Easter is directed to he made on the Feast of the 
Epiphany : — 

" Annunciatio diei Paschatis per Diaeonum. 

"Noverit charitas vestra, fratres charissimi, quod annuente Dei et 
Domini nostri Jesu Christi inisericordia, die tali mensis talis Pascha 
Domini celebrabimus." 

2 See note on the "Tables to find Easter." The Venerable Bede says 
that the error of the British Church arose merely from its isolated situa- 
tion, which prevented it from receiving year by year the Synodal decrees 
respecting the week in which Easter fell. "They did not keep Easter," 
he also says, "always on the fourteenth day of the moon with the Jews, as 
some have imagined, but on Sunday, although not in the proper week " 
[Bede's Eccl. Hist. iii. 4.) 



cum cruee. Pulsatis omni- 
bus campanis cantetur anti- 
phona. 

Christus . . . vivit Deo. 
Alleluia, Alleluia. 

y. Dicant nunc Judaei quo 
tnodo milites custodientes 
sepulchrum perdiderunt regem 
ad lapidis positionem quare 
non servabant petram justitiog 
aut sepultum reddant aut resur- 
gentem adorent nobiscum, di- 
centes, Alleluia, Alleluia. 

~fr. Surrexit Dominus de se- 
pulchro. 

Rj. Qui pro nobis pependit 
in ligno. Alleluia. 

Oratio. 
Deus, qui pro nobis Filium 
crucis patibulum subire vol- 
uisti, lit inimici a nobis pelleres 
potestatem : concede nobis 
famulis tuis ut in resurrec- 
tionis ejus gaudiis semper viva- 
mus. Per. 



in the Church, these antlicms 

shall be first solemnly sung 

or said. 

Christ . . . living unto God 
in Christ Jesus our Lord. Hal- 
lelujah, Hallelujah. Christ is 
risen again ... all men shall 
be restored tolife. Hallelujah. 

The Priest. 

Shew forth to all nations the 
glory of God. 

The Answer. 

And among all people His 
wonderful works. 

Let us pray. 
God, Who for our redemp- 
tion didst give Thine only-be- 
gotten Son to the death of the 
cross ; and by His glorious re- 
surrection hast delivered us 
from the power of our enemy; 
grant us so to die daily from sin, 
that wemay evermore live with 
Him in the joy of His resur- 
rection ; through the same 
Christ our Lord. Amen. 

The present Rubric substituting these Anthems for the 
Venite was introduced in 1552 : 3 they were not pointed in 1549. 

In the Salisbury Use there was a celebration at a late hour 
on Easter Eve, probably after midnight ; and in the Prayer 
Book of 1549 two celebrations are directed for Easter Day, the 
Collect, Epistle, and Gospel for the first of which are those 
which are still retained ; the Epistle being that previously in 
use on Easter Eve. The second celebration had the Collect 
which is now used (as it then was also) for the Octave of 
Easter Day, and the Epistle and Gospel of the ancient Missal. 

Introit. — When I wake up I am present with Thee. Al- 
leluia. Thou hast laid Thine hand upon me. Alleluia. 
Such knowledge is too wonderful for me. Alleluia. Alleluia. 

3 See note at p. 181. 



S^ontiap in Caster Wzzk. 



291 



Monday in Easter Week. 



THE COLLECT. 
ALMIGHTY God, Who through Thy only- 
~l\. begotten Son Jesus Christ hast over- 
come death, and opened unto us the gate of 
everlasting life ; We humbly beseech Thee, that, 
as by Thy special grace preventing us Thou dost 
put into our minds good desires, so by Thy con- 
tinual help we may bring the same to good effect ; 
through Jesus Christ our Lord, Who liveth and 
reigneth with Thee and the Holy Ghost, ever 
one God, world without end. Amen. 



"Feria II. "post Pascha 

». g. n 



*FOR THE EPISTLE. Acts. x. 34-43. 



PETER opened his mouth, and said, Of a 
truth I perceive that God is no respecter 
of persons ; but in every nation he that feareth 
Him, and worketh righteousness, is accepted with 
Him. The word which God sent unto the chil- 
dren of Israel, preaching peace by Jesus Christ ; 
(He is Lord of all ;) that word (I say) ye know, 
which was published throughout all Judsea, and 
began from Galilee, after the baptism which John 
preached : how God anointed Jesus of Nazareth 
with the Holy Ghost, and with power; Who 
went about doing good, and healing all that were 
oppressed of the devil : for God was with Him. 



12-17, 21-26. 



Rom- 
10. 37- 

Acts 1. 



And we are witnesses of all tilings which He did, 
both in the land of the Jews, and in Jerusalem ; 
Whom they slew, and hanged on a tree : Him 
God raised up the third day, and shewed Him 
openly ; not to all the people, but unto witnesses 
chosen before of God, even to us, who did eat 
and drink with Him after He rose from the dead. 
And He commanded us to preach unto the people, 
and to testify that it is He Which was ordained 
of God to be the Judge of quick and dead. To 
Him give all the prophets witness, that through 
His Name whosoever believeth in Him shall 
receive remission of sins. 



' THE GOSPEL. S. Luke xxiv. 13-35, 



BEHOLD, two of [His disciples] went that 
same day to a village called Emmaus, 
which was from Jerusalem about threescore fur- 
longs. And they talked together of all these 
things which had happened. And it came to 
pass, that while they communed together, and 
reasoned, Jesus Himself drew near, and went 
with them. But their eyes were holden, that 
they should not know Him. And He said unto 
them, What manner of communications are these 
that ye have one to another, as ye walk, and are 
sad? And the one of them, whose name tvas 
Cleopas, answering, said unto Him, Art Thou only 
a stranger in Jerusalem, and hast not known the 
things which are come to pass there in these days? 
And He said unto them, What things 1 And they 
said unto Him, Concerning Jesus of Nazareth, 
Which was a Prophet mighty in deed and word, 
before God and all the people : and how the 
chief priests and our rulers delivered Him to be 



-S.g.3}. Rom- 
an as P.B. 
Eastern. John i. 
18-213. 



condemned to death, and have crucified Him. But 
we trusted that it had been He Which should 
have redeemed Israel : and beside all this, to- 
day is the third day since these things were 
done. Yea, and certain women also of our com- 
pany made us astonished, which were early at 
the sepulchre ; and when they found not His 
body, they came, saying, that they had also seen 
a vision of angels, which said that He was alive. 
And certain of them which were with us went 
to the sepulchre, and found it even so as the 
women had said ; but Him they saw not. Then 
He said unto them, O fools, and slow of heart 
to believe all that the prophets have spoken : 
ought not Christ to have suffered these things, 
and to enter into His glory ? And beginning at 
Moses, and all the prophets, He expounded unto 
them in all the Scriptures the things concerning 
Himself. And they drew nigh unto the village 
whither they went ; and He made as though He 



Ps. Lord, Thou hast searched me out and proved me. Thou 
knowest my downsitting and mine uprising. Glory be. 

EASTER MONDAY. 

The extension of the Easter festival through seven days is 
mentioned by St. Chrysostom in one of his Easter homilies, 
by St. Augustine in one of his Epistles [Iv. ad Januar. ], and 
in the Code of Theodosius, which directed a cessation of labour 
during the whole of the week. The Sacramentary of St. 
Gregory contains a service for each day, as does also the 
Salisbury Missal. Yet there are many ancient precedents 
for the course taken in the later English rite, which limits the 
special services to three days. At the Council of Maycnce 
[a.7>. 813] a canon was passed which restricted the celebration 
of Easter to four days. The thirty-seventh Canon of /Ell'rie 
fA.n. 957] directs the clergy to charge their people, that they 
keep the first four day3 of Easter free from all servile work. 
A Council of Constanco [a.d. 1094] enjoined that Pentecost 



and Easter should both be celebrated with three festival days ; 
and these Tpi-q/Aepos irpodea/xta are spoken of even by Gregory 
Thaumaturgus in the third century. There seems, therefore, 
to have been considerable diversity as to the number of days 
observed, but a general consent in setting apart several days 
after Sunday in special honour of the festival of our Lord's 
Resurrection. 

In the margin of his Durham Prayer Book, Bishop Cosin 
wrote out for use on this day the Collect, " O God, Who for 
our redemption ..." which had been formerly appointed for 
the Procession before Mattins. 

Introit. — The Lord hath brought you into a land flowing 
with milk and honey. Alleluia. Wherefore, let the law 0!' the 
Lord be ever in your mouth. Alleluia. /'.-'. give thanks 
unto the Lord, for He is gracious, and His mercy enduretll 
for ever. Lord, have mercy upon us. Christ, have men '\ 
upon us. Lord, have mercy upon us. V. Glory to God in 
the highest. Iy*. On earth peace, good will towards men. 



29: 



Cucstmp in faster axEJeefc. 



would have gone further : but they constrained 
Him, saying, Abide with us, for it is toward 
evening, and the day is far spent. And He went 
in to tarry with them. And it came to pass, as 
He sat at meat with them, He took bread, and 
blessed it, and brake, and gave to them. And 
their eyes were opened, and they knew Him, and 
He vanished out of their sight. And they said 
one to another, Did not our heart burn within us, 



while He talked with us by the way, and while 
He opened to us the Scriptures 1 And they rose 
up the same hour, and returned to Jerusalem, 
and found the eleven gathered together, and 
them that were with them, saying, The Lord 
is risen indeed, and hath appeared to Simon. 
And they told what things were done in the way, 
and how He was known of them in breaking of 
bread. 



TUESDAY IN EASTER WEEK. 



"Fet 



THE COLLECT. 



ia III. post Pascha. 
5. 1- ®- 



ALMIGHTY God, Who through Thy only- 
XA- begotten Son Jesus Christ hast over- 
come death, and opened unto us the gate of 
everlasting life ; We humbly beseech Thee, that, 
as by Thy special grace preventing us Thou dost 
put into our minds good desires, so by Thy con- 
tinual help we may bring the same to good effect ; 
through Jesus Christ our Lord, Who liveth and 
reigneth with Thee and the Holy Ghost, ever 
one God, world without end. Amen 



; FOR THE EPISTLE. Acts xiii. 26-41. 



stock of 
among you 



MEN and brethren, children of the 
Abraham, and whosoever 
feareth God, to you is the word of this salvation 
sent. For they that dwell at Jerusalem, and their 
rulers, because they knew Him not, nor yet the 
voices of the prophets which are read every sab- 
bath-day, they have fulfilled them in condemning 
Him. And though they found no cause of death 
in Him, yet desired they Pilate that He should 
be slain. And when they had fulfilled all that 
was written of Him, they took Him down from 
the tree, and laid Him in a sepulchre. But God 
raised Him from the dead : and He was seen 
many days of them which came up with Him 
from Galilee to Jerusalem, who are His witnesses 
unto the people. And we declare unto you glad 
tidings, how that the promise which was made 
unto the fathers, God hath fulfilled the same 
unto us their children, in that He hath raised up 
Jesus again ; as it is also written in the second 
Psalm, Thou art My Son, this day have I begot- 



* £•• g. P! 

an. Acts 
Eastern. 



Rom- 

13. 26-33. 

Acts 2. 



ten Thee, 
up from 



And as concerning that He raised Him 
the dead, now no more to return to 
corruption, He said on this wise, I will give you 
the sure mercies of David. Wherefore He saith 
also in another Psalm, Thou shalt not suffer 
Thine Holy One to see corruption. For David, 
after he had served his own generation by the 
will of God, fell on sleep, and was laid unto his 
fathers, and saw corruption : But He Whom God 
raised again saw no corruption. Be it known 
unto you therefore, men and brethren, that 
through this Man is preached unto you the for- 
giveness of sins : and by Him all that believe 
are justified from all things, from which ye could 
not be justified by the law of Moses. Beware 
therefore, lest that come upon you which is 
spoken of in the prophets ; Behold, ye despisers, 
and wonder, and perish : for I work a work in 
your days, a work which ye shall in no wise 
believe, though a man declare it unto you. 



'THE GOSPEL. S. Luke xxiv. 36-4S. 



JESUS Himself stood in the midst of them, 
and saith unto them, Peace be unto you. But 
they were terrified and affrighted, and supposed 
that they had seen a spirit. And He said unto 
them, Why are ye troubled, and why do thoughts 
arise in your hearts 1 Behold My hands and My 
feet, that it is I Myself : handle Me, and see ; for 
a spirit hath not flesh and bones, as ye see Me 
have. And when He had thus spoken, He shewed 
them His hands and His feet. And while they 
yet believed not for joy, and wondered, He said 



c S. § . g. Rom. 
an. Luke 24. 36- 
47- 
Eastern. Luke 
24- 12-35- 



unto them, Have ye here any meat ? And they 
gave Him a piece of a broiled fish, and of an 
honey-comb. And He took it, and did eat 
before them. And He said unto them, These are 
the words which I spake unto you, whde I was 
yet with you, that all things must be fulfilled 
which were written in the law of Moses, and in 
the Prophets, and in the Psalms concerning Me. 
Then opened He their understanding, that they 
might understand the Scriptures, and said unto 
them, Thus it is written, and thus it behoved 



EASTER TUESDAY. 

Until 1661 the Collect originally appointed for the second 
celebration on Easter Day was appointed for use on this 
day. 



Inteoit. — He shall give him the water of wisdom to drink. 
Alleluia. She shall be established in them, and shall not be 
moved. Alleluia. And shall exalt them for ever. Alleluia. 
Alleluia. Ps. give thanks unto the Lord, for He is gracious, 
and His mercy endureth for ever. Glory be. 



Cbe jftrst anu ^econti ^unnaps after (Easter. 



29. 



Christ to suffer, and to rise from the dead the 
third clay ; and that repentance and remission of 
sins should be preached in His Name among all 



nations, beginning at Jerusalem. And ye are 
witnesses of these thinss. 



The First Sunday after Easter. 



"Dominica I. in Oclavis 
*THE COLLECT. 
ALMIGHTY Father, Who hast given Thine 
-£j- only Son to die for our sins, and to rise 
again for our justification ; Grant us so to put 
away the leaven of malice and wickedness, that 
we may alway serve Thee in pureness of living 
and truth ; through the merits of the same Thy 
Son Jesus Christ our Lord. Amen. 



if A.D. 1549. 

c Praef. antiq. Dom. 
in Palmis, Feria iv. 
Pamelius Liturg. ii. 
564. 



Paschcc. 

PTDER Christum Dominum nostrum. Qui 
L -L innocens pro impiis voluit pati, et pro 
sceleratis indebite condemnari. Cujus mors 
delicta nostra detorsit, et resurrectio nobis justi- 
ficationem exhibuit . . .] 



'THE EPISTLE. 1 S. John v. 4-12. 



"TTTHATSOEVER is born of God overcometh 
V V the world ; and this is the victory that 
overcometh the world, even, our faith. Who is 
he that overcometh the world, but he that 
believeth that Jesus is the Son of God 1 This 
is He that came by water and blood, even Jesus 
Christ ; not by water only, but by water and 
blood : and it is the Spirit that beareth witness, 
because the Spirit is truth. For there are Three 
that bear record in heaven, the Father, the 
Word, and the Holy Ghost : and these Three 
are One. And there are three that bear witness 



^Snr. Sunday, as 
on Easter Day. 
Ferial, 1 John 5. 4- 


10. 




s. ®. 

1 John 5. 
IS aster 7 


Roman. 

4-10. 

. Acts 5. 


12-20. 




e The w 


ords "of 


God " were origin- 



ally in the MS., 
but were crossed 
out. They are in 
the Greek and the 
Authorized Ver- 
sion, but not in the 
Vulgate. 



in earth, the spirit, and the water, and the blood : 
and these three agree in one. If we receive the 
witness of men, the witness of God is greater : 
for this is the witness of God, which He hath 
testified of His Son. He that believeth on the 
Son of God hath the witness in himself : he that 
believeth not God hath made Him a liar, because 
he believeth not the record that God gave of 
His Son. And this is the record, that God hath 
given to us eternal life ; and this life is in His 
Son. He that hath the Son hath life ; and he 
that hath not the Son 'of God hath not life. 



THE GOSPEL. S. John xx. 19-23. 



THE same day at evening, being the first clay 
of the week, when the doors were shut, 
where the disciples were assembled for fear of 
the Jews, came Jesus and stood in the midst, 
and saith unto them, Peace be unto you. And 
when He had so said, He shewed unto them His 
hands and His side. Then were the disciples 
glad when they saw the Lord. Then said Jesus 



f JSuT. Sunday, as 
on Easter Day. 
Ferial, John 20. 19- 

W. ©. Roman, 

Eastern. John 20. 
J 9-3"- 



to them again, Peace be unto you : As My 
Father hath sent Me, even so send I you. And 
when He had said this, He breathed on them, 
and saith unto them, Receive ye the Holy Ghost. 
Whosesoever sins ye remit, they are remitted 
unto them ; and whosesoever sins ye retain, they 
are retained. 



The Second Sunday after Easter. 

b Dominica II. 2wst Pascha. 
''THE COLLECT. 
ALMIGHTY God, Who hast given Thine 
-£j^- only Son to be unto us both a sacrifice 



e&.l§.®. 

h A.D. 1549. 



LOW SUNDAY. 

All the days between Easter and its Octave have "in albis" 
added to them in the Sacramentary of St. Gregory, but the 
Sunday after Easter is called Dominica octavas Pasclue. 
From a very ancient period, however, it has been called 
"Dominica post albas," or (as in the Ambrosian Missal), 
"Dominica in albis depositis," and shortly, "Dominica in 
albis," because on this day the newly baptized first appeared 
without the chrisms or white robes which they had worn 
every day since their baptism on Easter Eve. The popular 
English name of Low Sunday has probably arisen from the 
contrast between the joys of Easter and the first return to 
ordinary Sunday services. On this Sunday, or sometimes on 
the fourth Sunday after Easter, it was the custom, in primi- 
tive days, for those who had been baptized the year before to 
keep an anniversary of their baptism, which was called the 
Annotine Easter, although the actual anniversary of the pre- 
vious Easter might fall on another day. [Micrologus, Ivi.] 
The Epistle evidently bears on this custom, and sets forth the 
new birth of Baptism as the beginning of an abiding power of 
overcoming the world through its connection with the Risen 
Christ, the source of our regeneration. The ancient writer 
just referred to suggests the reflection, that if we celebrate 
the anniversary of that day when we were born to eternal 



death through original sin, how much rather ought we to keep 
in memory the day when we were new born into eternal life? 1 
The Collect appointed for this Sunday in 1549 was that now 
in use ; being the same that was appointed for the second 
communion on Easter Day, and for Easter Monday and 
Tuesday. In 1552, when the special service for this second 
communion was discontinued, the Collect at present in use on 
Easter Day was substituted. In both cases Low Sunday was 
regarded as the Octave of Easter, according to the ancient 
rite ; but in 1661 the original Collect of the day was restored 
at the suggestion of Cosin, the change that had removed it 
from use on Easter Day being overlooked, and thus the ritual 
symmetry of the two services was marred. 

Introit. —When I wake up I am present with Thee. Alle- 
luia. Thou hast laid Thine hand upon me. Alleluia. Such 
knowledge is too wonderful for me. Alleluia. Ps. O Lord, 
Thou hast searched me out and proved me. Thou knowest 
my downsitting and mine uprising. Glory be. 

THE SECOND SUNDAY AFTER EASTER, 
The Eucharistic tone of tho Scriptures used begins now to 



1 In the Lectionary of St. Jerome tho Pnsoha Annotinum is sol down toi 
the third Saturday after Easter. Tho Epistle is Kev. v., and the G 
John iii. 



294 



€l)c Cfjtcti ^>untiap after €aster. 



for sin, and also an ensample of godly life ; Give 
us grace that we may always most thankfully 
receive that His inestimable benefit, and also 
daily "endeavour ourselves to follow the blessed 
steps of His most holy life ; through the same 
Jesus Christ our Lord. Amen. 



a On this reflexive 
form, see note in 
Confirmation Ser- 
vice. 



*THE EPISTLE. 1 S. Pet. ii. 19-25. 



THIS is thank-worthy, if a man for conscience 
toward God endure grief, suffering wrong- 
fully. For what glory is it, if, when ye be 
buffeted for your faults, ye shall take it patiently % 
But if, when ye do well, and suffer for it, ye take 
it patiently ; this is acceptable with God. For 
even hereunto were ye called : because Christ 
also suffered for us, leaving us an example, that 
ye should follow His steps : Who did no sin, 
neither was guile found in His mouth : Who, 



* s 


IS. 


m. 


Rom. 


an. 


X 


Pet 


2. 21- 


Eastern. 


Acts 6. 


«-7- 









when He was reviled, reviled not again ; when 
He suffered, He threatened not ; but committed 
Himself to Him that judgeth righteously : Who 
His own self bare our sins in His own body on 
the tree, that we, being dead to sins, should live 
unto righteousness : by Whose stripes ye were 
healed. For ye were as sheep going astray ; but 
are now returned unto the Shepherd and Bishop 
of your souls. 



^THE GOSPEL. S. John x. 11-16. 



T TESTIS said,] I am the Good Shepherd : the 
L^J good shepherd giveth his life for the 
sheep. But he that is an hireling, and not the 
shepherd, whose own the sheep are not, seeth the 
wolf coming, and leaveth the sheep, and fleeth ; 
and the wolf catcheth them, and scattereth the 
sheep. The hireling fleeth, because he is an 
hireling, and careth not for the sheep. I am the 



S. V. &. Rom. 
an as P. B. 

Eastern. Mark 
15. 43—16. 8. 



Good Shepherd, and know My sheep, and am 
known of Mine. As the Father knoweth Me, 
even so know I the Father : and I lay down My 
life for the sheep. And other sheep I have, 
which are not of this fold ; them also I must 
bring, and they shall hear My voice ; and there 
shall be one fold, and one Shepherd. 



THE THIRD SUNDAY AFTER EASTER. 
Dominica III. post Pascha. 



THE COLLECT. 
ALMIGHTY God, Who shewest to them that 
-£^- be in error the light of Thy truth, to the 
intent that they may return into the way of 
righteousness ; Grant unto all them that are 
admitted into the fellowship of Christ's religion, 
that they may eschew those things that are con- 
trary to their profession, and follow all such 
things as are agreeable to the same ; through our 
Lord Jesus Christ. Amen. 



<l&. g. &. Greg. 
Gelas. Leo. Dom. 
ii. post Oct. Pascha?. 
Mur. i. 301. 



rf ORATIO. 

DEUS, Qui errantibus, ut in viam possint 
redire justitiae, veritatis Tuae lumen osten- 
dis ; da cunctis qui Christiana professione cen- 
sentur, et ilia respuere, quae huic inimica sunt 
nomini, et ea quae sunt apta sectari. Per 
Dominum. 



diverge from the fact of the Resurrection to the results of it, 
as giving to the Church a Saviour abiding with us for ever. 
In the Epistle and Gospel He is set forth as the Chief Pastor, 
the High Priest of the New Dispensation ; and His own words, 
" I am the Good Shepherd, " are taken up by His chief Apostle 
when he calls Him "the Shepherd and Bishop of your souls." 
The Collect is, however, based on the idea of Christ's holy 
example as referred to in the first part of the Epistle, and 
neither in the modern nor in the ancient service is there any 
recognition of the beautiful parable which our Lord spoke of 
Himself in the Gospel, except that the first words of it were 
taken for the " Communio, " or sentence sung during the com- 
munion of the laity. Durandus states that the Epistle and 
Gospel concerning the sheep and the Shepherd are connected 
with a Roman custom of holding councils on this day ; but 
if so, the custom must be more ancient than the days of St. 
Jerome, in whose Lectionary they are found. It seems pro- 
bable that Christ's example to His pastors is, however, the 
idea of the Sunday, not His example to all. 

In both Epistle and Gospel (considering the season at which 
they are used) there must betaken to be a reference to victory 
gained by suffering. The Good Shepherd would not win His 
flock by agreeing to the Tempter's suggestion, "All these 
things will I give Thee, and the glory of them, if Thou wilt 
fall down and worship me," for that would have been no 
victory at all : but He won them by giving up His life for 
them ; and the seeming extinction of all hope on Good Friday 
was the step to that triumph by which the " kingdoms of this 
world have become the kingdoms of the Lord and of His 
Christ, " the Shepherd and Bishop of our souls. The humble 



obedience of the Son of Man, "even unto death," has made 
Him an Example to all ages, the Leader of an innumerable 
army of saints, and the Fountain of the pastoral and sacerdotal 
office, by the ministrations of which men are gathered into 
the one fold of salvation. 

Introit. — The earth is full of the goodness of the Lord. 
Alleluia. By the word of the Lord were the heavens made. 
Alleluia. Alleluia. Ps. Rejoice in the Lord, ye righteous ; 
for it becometh well the just to be thankful. Glory be. 

THE THIRD SUNDAY AFTER EASTER. 

On this Sunday the risen Saviour is presented to us as the 
strength of the regenerate, the Fountain of spiritual ability for 
all Christians, as well as of pastoral ability for His ministers. 
For the mystical Presence of Christ is the power by which 
those who are admitted into the Christian body are able to 
eschew evil and follow good, and it was this Mystical Presence 
of which Christ spoke in the words of the Gospel. 

During the period which is now being commemorated, the 
Lord Jesus was seen again by His disciples ; and yet they 
must have been possessed by a conviction that it was not for 
long, and that their Master was to be taken away from their 
head as Elijah was from Elisha. At such a time, and as their 
faith grew with the Resurrection Life of their Lord, the words 
He had formerly spoken to them must have recurred to their 
minds as words which had already been in part fulfilled, and 
of which a still more glorious fulfilment was in prospect. 
Because He^was going to the Father to present His natural 



Cfre jTouttf) ^>unt)ap after Caster. 



295 



"S>. _ 

an. 1 Pet. 

Eastern. 

32-42- 



"THE EPISTLE 

DEARLY beloved, I beseech yon as strangers 
and pilgrims, abstain from fleshly lusts, 
which war against the soul ; having your conver- 
sation honest among the Gentiles ; that, whereas 
they speak against you as evil doers, they may, 
by your good works which they shall behold, 
glorify God in the day of visitation. Submit 
yourselves to every ordinance of man for the 
Lord's sake ; whether it be to the King, as 



1 S. Pet. ii. 11-17. 



Jg. Rom- 
2. n-19. 
Acts 9. 



supreme ; or unto governours, as unto them that 
are sent by Him, for the punishment of evil doers, 
and for the praise of them that do well. For so 
is the will of God, that with well-doing ye may 
put to silence the ignorance of foolish men : as 
free, and not using your liberty for a cloke of 
maliciousness ; but as the servants of God. 
Honour all men. Love the brotherhood. Fear 
God. Honour the King. 



''THE GOSPEL. S. John xvi. 16-22. 



I" TESUS said to His disciples,] A little while 
LfJ and ye shall not see Me ; and again, a 
little while and ye shall see Me ; because I go 
to the Father. Then said some of His disciples 
among themselves, What is this that He saith 
unto us, A little while and ye shall not see Me ; 
and again, a little while and ye shall see Me ; 
and, Because I go to the Father] They said 
therefore, What is this that He saith, A little 
while? we cannot tell what He saith. Now 
Jesus knew that they were desirous to ask Him, 
and said unto them, Do ye enquire among your- 
selves of that I said, A little while and ye shall 



*S. g.i!. Rom, 
an as P. B, 
Eastern, John 5. 



not see Me ; and again, a little while and ye shall 
■see Me % Verily, verily I say unto you, That ye 
shall weep and lament, but the world shall rejoice : 
and ye shall be sorrowful, but your sorrow shall 
be turned into joy. A woman, when she is in 
travail, hath sorrow, because her hour is come : 
but as soon as she is delivered of the child, she 
remembereth no more the anguish, for joy that a 
man is born into the world. And ye now there- 
fore have sorrow : but I will see you again, and 
your heart shall rejoice, and your joy no man 
taketh from you. 



THE FOURTH SUNDAY AFTER EASTER. 

Dominica I V. post Pascha, 



THE COLLECT. 

O ALMIGHTY God, Who alone canst order 
the unruly wills and affections of sinful 
men ; Grant unto Thy people, that they may love 
the thing which Thou commandest, and desire 
that which Thou dost promise ; that so, among 
the sundry and manifold changes of the world, 
our hearts may surely there be fixed where true 
joys are to be found ; through Jesus Christ our 
Lord. Amen. 



Greg. 



Gelas. Dora, 
post Oct. Paschae. 
Mur. i. 585. 



'ORATIO. 

DEUS, Qui fidelium mentes unius efficis vol- 
untatis, da populis Tuis id amare quod 
prsecipis, id desiderare quod promittis, ut inter 
mundanas varietates ibi nostra fixa sint corda ubi 
vera sunt gaudia. Per. 



Body as an ever-living Intercession, He could not be seen by 
the bodily eyes of His little flock ; but because He was going 
to the Father to be a continual Mediator and Intercessor, the 
benefits of His Presence would be manifestly given to the 
many, even as if the eyes of all the faithful rested upon His 
visible Person. 

Thus had the Good Shepherd comforted His flock before 
His Death : and thus in the Divine Service of His Church He 
is ever at this season speaking to us, and bidding us look to 
Him as a Saviour present in His Church, and to be beheld by 
the eyes of those who will look for Him in faith. A Presence 
which Christ could speak of in such terms as those of this 
day's Gospel may well be called Real, and in such a Presence 
His people may well look for that strength of the regenerate 
which will enable them to fulfil the duties of the regene- 
rate. 

When the Collect was first composed, the words, "them 
that are admitted into the fellowship of Christ's religion " re- 
ferred especially to those who had been baptized at Easter, 

Introit. — be joyful in God, all ye lands. Alleluia. Sing 
praises unto the honour of His Name. Alleluia. Make His 
praise to be glorious. Alleluia. Alleluia. Alleluia. Ps. Say 
unto God, O how wonderful art Thou in Thy works, through 
the greatness of Thy power. Glory be. 

THE FOURTH SUNDAY AFTER EASTER. 
The Collect for this day originally, i.e. in 1540, stood in 
English exactly as it stands in the Latin : "Almighty God, 
Which dost make the minds of all faithful men to be of one 
will. ..." Bishop Cosin altered the latter words to " make all 
men to be of one mind, " but the present form was eventually 



adopted, and the idea of unity was thus taken out of the 
Collect. The omission is the more singular, since there is in 
the Gospel a reference to the Holy Spirit by Whom this unity 
is effected. 

The Epistle and Gospel point in the same direction as those 
of the preceding Sunday, viz. to the good and perfect Gift 
which would be bestowed upon the Church after, and through, 
the bodily departure of Christ to heaven. It seemed strange 
and hard to bear that it should be expedient for Him to go 
away Who had been the Leader and Benefactor of His dis- 
ciples and all who were willing to receive Him ; but He 
spoke these words to them beforehand that they might be 
comforted with some foreshadowing of the glory and blessing 
of the New Dispensation which was to be perfected in His 
Resurrection and Ascension ; and be prepared for perceiving, 
when the fruit of the Resurrection was ripe for gathering, 
that the departure of Christ to heaven was a greater gain 
to thein through His mystical Presence than His remaining 
upon earth could have been. This good and perfect gift, the 
gift which the Spirit of truth bestows upon the Church, and 
through the corporate Church on all its individual members, 
is therefore set before us as we draw near to Ascension Day 
as the true reason why all sorrow, because of her Lord's 
departure, should be banished from the Church. The Com- 
forter will come to bestow the Gift of the Word of God 
engrafted upon human nature, and in that gift to bestow 
Light, Truth, and Salvation. 

Introit. — sing unto the Lord a now song. Alleluia. For 
He hath done marvellous things. Alleluia. His righteousness 
hath Re openly shewed in tho sight of the heathen. Alleluia. 
Alleluia. Ps. With His own right hand, and with His holy 
arm, hath Ho gotten Himself tho victory. Glory bo. 



296 



Cfre jTiftt) ^tm&ap after faster. 



"THE EPISTLE 

EVERY good gift, and every perfect gift is 
from above, and cometh down from the 
Father of lights, with Whom is no variableness, 
neither shadow of turning. Of His own will 
begat He us with the Word of truth, that we 
should be a kind of first-fruits of His creatures. 
Wherefore, my beloved brethren, let every man 



*S.g.?3. Ron 

an as P. B. 
Eastern. Acts 1 
19-30. 



S. James i. 17-21. 

be swift to hear, slow to speak, slow to wrath ; 
for the wrath of man worketh not the righteous- 
ness of God. Wherefore lay apart all filthiness 
and superfluity of naughtiness, and receive with 
meekness the engrafted Word, which is able to 
save your souls. 



*THE GOSPEL. S. John xvi. 5-15. 



TESTIS said unto His disciples,] Now I go My 
LtJ way to Him that sent Me, and none of you 
asketh Me, Whither goest Thou 1 But, because I 
have said these things unto you, sorrow hath- 
filled your heart. Nevertheless, I tell you the 
truth ; it is expedient for you that I go away : 
for if I go not away, the Comforter will not 
come unto you ; but if I depart, I will send Him 
unto you. And when He is come, He will 
reprove the world of sin, and of righteousness, 
and of judgement : of sin, because they believe 
not on Me ; of righteousness, because I go to My 
Father, and ye see Me no more ; of judgement, 



*S. 1. ®. Rom- 
an. John 16. 5-15. 
Eastern. John 4. 
5-42. 



because the prince of this world is judged. I 
have yet many things to say unto you, but ye 
cannot bear them now. Howbeit, when He, the 
Spirit of truth, is come, He will guide you into 
all truth : for He shall not speak of Himself ; 
but whatsoever He shall hear, that shall He speak : 
and He will shew you things to come. He 
shall glorify Me : for He shall receive of Mine, 
and shall shew it unto you. All things that 
the Father hath are Mine : therefore said I, 
that He shall take of Mine, and shall shew it 
unto you. 



The Fifth Sunday after Easter 

Dominica V. post Pascha. 
THE COLLECT. 

OLORD, from Whom all good things do 
come ; Grant to us Thy humble servants, 
that by Thy holy inspiration we may think those 
things that be good, and by Thy merciful guid- 
ing may perform the same ; through our Lord 
Jesus Christ. Amen. 



c S. g. S?. Greg. 
Gelas. Dom. iv. 
post Oct. Paschse. 
Mur. i. 585. 



'ORATIO. 

DEUS, a Quo cuncta bona procedunt ; largire 
supplicibus Tuis ut cogitemus, Te inspir- 
ante, quae recta sunt, et Te gubernante, eadem 
faciamus. Per Dominum. 



? THE EPISTLE. S. James i. 22-27. 



BE ye doers of the Word, and not hearers 
only, deceiving your own selves. For if 
any be a hearer of the Word, and not a doer, 
he is like unto a man beholding his natural 
face in a glass. For he beholdeth himself, and 
goeth his way, and straightway forgetteth what 
manner of man he was. But whoso looketh into 
the perfect law of liberty, and continueth therein, 
he being not a forgetful hearer, but a doer of the 



d&. IS. W- Rom- 
an as P. B. 
Eastern. Acts 16. 
16-34- 



work, this man shall be blessed in his deed. If 
any man among you seem to be religious, and 
bridleth not his tongue, but deceiveth his own 
heart, this man's religion is vain. Pure religion, 
and undefiled before God and the Father, is 
this, To visit the fatherless and widows in their 
affliction, and to keep himself unspotted from the 
world. 



•THE GOSPEL. S. John xvi. 23-33. 



"TTERILY, verily I say unto you, Whatsoever 
V ye shall ask the Father in My Name, 
He will give it you. Hitherto have ye asked no- 
thing in My Name : ask, and ye shall receive, that 
your joy may be full. These things have I spoken 
unto you in proverbs : but the time cometh 
when I shall no more speak unto you in proverbs, 



S. If. fg. Rom- 
an. John i6. 23- 
30. 

Eastern. John 9. 



but I shall shew you plainly of the Father. 
At that day ye shall ask in My Name : and I 
say not unto you, that I will pray the Father 
for you ; for the Father Himself loveth you, 
because ye have loved Me, and have believed that 
I came out from God. I came forth from the 
Father, and am come into the world : again, I 



ROGATION SUNDAY. 

The fifth Sunday after Easter being the first day of the 
week in which the Rogation days occur, has taken its name 
from them, and is usually called Rogation Sunday. The 
striking appropriateness of the Gospel, which contains our 
Lord's words about asking in His Name, seems to indicate 
that it was either chosen for this day on account of its position 
with reference to the Rogation days, or that the latter were 
appointed to be observed on the three days following because 
the Gospel already distinguished this as the Sunday concern- 
ing Asking. Both the Epistle and Gospel are found in the 
Lectionary of St. Jerome ; and as the Rogation days are 



generally said to have been instituted in the fifth century, the 
latter seems the more probable theory. The Collect has an 
evident connection with the purpose of the Rogation days ; and 
so, perhaps, has the latter part of the Epistle. Bishop Cosin 
wished to insert a new rubric at the end of the Gospel, " This 
Collect, Epistle, and Gospel shall be used only upon this day. " 

Introit. — With the voice of singing declare ye, declare ye. 
Alleluia. Utter it even to the end of the earth, say ye that 
the Lord hath redeemed His people. Alleluia. Alleluia. 
Ps. be joyful in the Lord, all ye lands. Sing praises 
unto the honour of His Name. Make His praise to be 
glorious. Glory be. 



€f)c ascension Dap. 



297 



leave the world, and go to the Father. His dis- 
ciples said unto Him, Lo, now speakest Thou 
plainly, and speakest no proverb. Now are we 
sure that Thou knowest all things, and needest 
not that any man should ask Thee : by this we 
believe that Thou earnest forth from God. Jesus 
answered them, Do ye now believe 1 Behold, the 



hour cometh, yea, is now come, that ye shall be 
scattered every man to his own, and shall leave 
Me alone : and yet I am not alone, because the 
Father is with Me. These things I have spoken 
unto you, that in Me ye might have peace. In 
the world ye shall have tribulation ; but be of 
good cheer, I have overcome the world. 



THE ASCENSION DAY. 

In Die Ascensionis Domini. 



THE COLLECT. 

aEANT, we beseech Thee, Almighty God, 
that like as we do believe Thy only-begot- 
ten Son our Lord Jesus Christ to have ascended 
into the heavens ; so we may also in heart and 
mind thither ascend, and with Him continually 
dwell, Who liveth and reigneth with Thee and 
the Holy Ghost, one God, world without end. 
A men. 



in A: 
Mur. 
Gelas 



Greg. 
Domini. 
.85. Comp. 
Mur. i. 588. 



ORATIO. 

CONCEDE quaesumus omnipotens Deus, ut 
qui hodierna die Unigenitum Tuum Eedemp- 
torem nostrum ad coelos ascendisse credimus, 
Ipsi quoque mente in ccelestibus habitemus. Per 
eundem Dominum nostrum. 



* FOR THE EPISTLE. Acts i. 1-11. 



THE former treatise have I made, O Theo- 
philus, of all that Jesus began both to do 
and teach, until the day in which He was taken 
up, after that He through the Holy Ghost had 
given commandments unto the Apostles whom 
He had chosen : to whom also He shewed Him- 
self alive after His passion, by many infallible 
proofs ; being seen of them forty days, and speak- 
ing of the things pertaining to the Kingdom of 
God : and, being assembled together with them, 
commanded them that they should not depart 
from Jerusalem, but wait for the promise of the 
Father, which, saith He, ye have heard of Me. 
For John truly baptized with water, but ye shall 
be baptized with the Holy Ghost not many days 
hence. When they therefore were come together, 
they asked of Him, saying, Lord, wilt Thou at 
this time restore again the kingdom to Israel? 



*. 1. ®. 


Rotn~ 


an as P. B. 




Eas(er>i. 


Acts i. 


1-1-2. 





And He said unto them, It is not for you to 
know the times or the seasons, which the 
Father hath put in His own power. But ye 
shall receive power after that the Holy Ghost is 
come upon you ; and ye shall be witnesses unto 
Me, both in Jerusalem, and in all Judsea, and in 
Samaria, and unto the uttermost part of the 
earth. And when He had spoken these things, 
while they beheld, He was taken up, and a cloud 
received Him out of their sight. And while they 
looked stedfastly toward heaven, as He went 
up, behold, two men stood by them in white 
apparel ; which also said, Ye men of Galilee, why 
stand ye gazing up into heaven 1 This same 
Jesus, Which is taken up from you into heaven, 
shall so come, in like manner as ye have seen 
Him go into heaven. 



THE ROGATION DAYS. 

On the authority of St. Gregory of Tours (who wrote in the 
latter part of the sixth century) the institution of the Rogation 
Days is attributed to Mamertus, Bishop of the French diocese 
of Vienne, a.d. 452. A terrible calamity is said to have 
occurred to the diocese or city of Vienne (by earthquake and 
fire, and by the incursion of wolves and other wild beasts), 
on account of which Mamertus set apart the three days before 
Ascension Day as a solemn fast, during which processions 
with Litanies were to be made throughout the diocese. [See 
Introduction to the Litany.] The custom is supposed to 
have been taken up by other dioceses, and to have extended 
itself from France to England, but not to have been recognized 
at Rome until the eighth or ninth century. A more probable 
account is that the Rogation Days were instituted at some 
earlier period, for the purpose of asking God's Blessing on the 
rising produce of the earth ; and that Mamertus chose them 
as the time for a solemn observance in deprecation of God's 
anger with reference to the special troubles of his day. 

There was a Collect, Epistle, and Gospel for the Rogation 
Days in the Salisbury Missal, but these were not retained in 
the Prayer Book, although there is a Homily in three parts 
"for the days of Rogation week," ' and an "Exhortation to 
be spoken to such Parishes where they use their Perambula- 
tions in Rogation week, for the oversight of the bounds and 
limits of their town." Bishop Cosin proposed to supply this 
omission, and wrote the following in the margin of the Dur- 
ham Prayer Book : — 

1 The title of this Homily. "That, all good tilings come from God," seems 
to be suggested by the Colleet for the Sunday. 



"The Collect. 

"Almighty God, Lord of Heaven and Earth, in Whom we 
live, and move, and have our being ; Who dost good unto all 
men, making Thy sun to rise on the evil and on the good, 
and sending rain on the just and on the unjust ; favourably 
behold us Thy people, who call upon Thy Name, and send us 
Thy Blessing from heaven in giving us fruitful seasons, and 
filling our hearts with food and gladness ; that both our 
hearts and mouths may be continually filled with Thy 
praises, giving thanks to Thee in Thy holy Church through 
Jesus Christ our Lord. Amen. " 2 

A Collect was also proposed by the Commission of 1689, 
which is worthy of being placed beside that of Bishop Cosin : — 

"Almighty God, Who hast blessed the earth that it should be 
fruitful, and bring forth every thing that is necessary for the 
life of man, and hast commanded us to work with quietness 
and eat our own bread ; bless us in all our labours, and grant 
us such seasonable weather that we may gather in the 
fruits of the earth, and ever rejoice in Thy goodness, to the 

2 This Collect first appears in Cosin's Devotions, originally printed in 
1626. It is not quite so rhythmical as some others of his composition, and 
perhaps the following form of it is better adapted for intonation : — 

" Almighty God, Lord of Heaven and Earth, in Whom we live, and move, 
and have our being; Who dost cause Thy sun to rise on the evil and on the 
good, and sendest rain both upon thejustand the unjust : wo beseech Thee, 
favourably to behold Thy people who call upon Theo, sending Thy mess- 
ing down from heaven to give us a fruitful season : that both our hearts 
and mouths being continually filled with Thy goodness, we may evermore 
give thanks unto Thee in Thy holy Church, through Jesus Christ our Lord. 
Amen." 

In the same volume there is another admirable) Collect for the Ember 
Week in September, which would be a most suitable ouo to use for a 
Harvest Thanksgiving Celebration. 



298 



Cfjc ascension Dap. 



"THE GOSPEL. S. Markxvi. 14-20. 



TESTIS] appeared unto the eleven as they sat 
\-*J at meat, and upbraided them with their 
unbelief and hardness of heart, because they 
believed not them which had seen Him after He 
was risen. And He said unto them, Go ye into 
all the world, and preach the Gospel to every 
creature. He that believeth and is baptized shall 
be saved ; but he that believeth not shall be 
damned. And these signs shall follow them that 
believe : In My Name shall they cast out devils ; 



« S. 13. 33- 

an as P. B. 
Eastern. 

24- 3*-S3- 



Rom- 
Luke 



they shall speak with new tongues ; they shall 
take up serpents ; and if they drink any deadly 
thing, it shall not hurt them ; they shall lay 
hands on the sick, and they shall recover. So 
then after the Lord had spoken unto them, He 
was received up into heaven, and sat on the 
right hand of God. And they w T ent forth and 
preached every where, the Lord working with 
them, and confirming the Word with signs fol- 
lowing. 



praise of Thy holy Name, through Jesus Christ our Lord. 
Amen." 

The following Table shews the old Epistles and Gospels for 
the three days, those proposed by Cosin, and also those 
suggested by the Commission of 1689. [See also the Table of 
Proper Psalms.] 





Salisbury Use. 


Cosin. 


1689. 


Epistle. 


James v. 16-20. 
Isa. vii. 10-15. 
Acts iv. 31-33. 


James v. 13-18. 


Deut. xxviii. 1-9. 


Gospel. 


Luke xi. 5-13. 


Luke xi. 1-10. 


Matt. vi. 25 to the 




Luke i. 26-38. 




end. 




John xvii. 1-11. 







The religious Services of the Rogation Days are not limited 
to the walls of the Church. From very ancient days "Per- 
ambulations " around the boundaries of the parish have been 
made in procession, and the Litany, or a portion of it, with 
the 103rd and 104th Psalm sung at various stations, marked 
by crosses, or still remembered by the parishioners from 
generation to generation, even when the crosses have ceased 
to mark the spots. It is not necessary to occupy space with 
the details of well-known usages connected with these per- 
ambulations, but it may be as well to set before the reader 
an extract from the Injunctions of Queen Elizabeth, issued 
in 1559, in which both the secular and the religious purpose 
of the procession is referred to : — 

"... For the retaining of the perambulation of the Cir- 
cuits of Parishes, they shall once in the year at the time 
accustomed with the Curate and the substantial men of the 
Parish walk about the Parishes as they were accustomed, and 
at their return to the Church make their common prayers. 

"Provided, that the Curate in their said common Perambula- 
tions, used heretofore in the days of Rogations, at certain 
convenient places, shall admonish the people to give thanks 
to God, in the beholding of God's benefits, for the increase 
and abundance of His fruits upon the face of the earth, with 
the saying of the 103rd Psalm : Benedic, anima mea, etc. At 
which time also the same minister shall inculcate these or 
such sentences, ' Cursed be he which translateth the bounds 
and dolles of his neighbour. ' Or such other order of prayers, 
as shall be hereafter appointed." 

The "Exhortation" printed as a sequel to the Rogation- 
day Homily begins by saying that the principal object of the 
Procession or Perambulation is that of asking God's blessing 
upon the land and its fruits, and adds, " Yet have we occasion 
secondarily given us in our walks on these days to consider 
the old ancient bounds and limits belonging to our township," 
etc. etc. From Bishops' Articles of Visitation of later periods 
it appears that the ordinary practice was to use the Litany on 
each of these days, and a portion of the Homily. But it is 
clear that there was never any settled rule, and that the 
practice varied according to the piety and liturgical feeling of 
the day or the parish. 

, The Rogation Days and the religious observance of them in 
some such manner as that above indicated are referred to in 
the most ancient records of the Church of England. In the 
Laws of King Alfred and of Athelstan they are called 
gebeddcegas or Prayer Days, and also gang dcegas ; the latter 
name, "gang days," being still used in some parts of the 
north of England. 

HOLY THURSDAY. 
There is not any very early historical notice of Ascension 



Day, but St. Chrysostom has a homily on the day ; St. 
Augustine mentions it in one of his Epistles, and also in a 
Sermon [261], in which he says, "We celebrate this day the 
solemnity of the Ascension." St. Gregory of Nyssa has also 
left a homily on the day. St. Augustine calls this one of the 
festivals which are supposed to have been instituted by the 
Apostles themselves [Ep. liv. al. cxviii. ad. Jannar.], so that 
it must have been generally observed in his time : and Proclus, 
Archbishop of Constantinople, in the same age, speaks of it 
[Orat. iii.] as one of the days which the Lord has made, 
reverently considering that the great acts of our Lord so far 
consecrated the days on which they occurred that no further 
appointment was needed for their separation from common 
days. Its name has never varied, although popular appella- 
tions have, of course, been attached to it on account of some 
observances connected with the day. But even these have 
been very few, and are not worth notice, "Holy Thursday" 
being the only vernacular name that has been generally 
adopted. 

During the Paschal Quinquagesima no festivals have vigils 
or fasting eves except Ascension Day and Whitsunday, the 
whole period being regarded as one of spiritual joy in the 
Resurrection. 

The ritual provisions of the Prayer Book for this day shew 
plainly that it is regarded in the system of our Church as one 
of the very highest class of solemn days set apart in honour 
of our Lord. The Proper Lessons and Psalms at Mattins and 
Evensong, and the Proper Preface in the Communion Service, 
place it on the same footing as Christmas Day, Easter, or 
Whitsunday ; and there is no day in the year which is 
so well illustrated by these as that of the Ascension. It 
could hardly have been otherwise, for the act which is 
commemorated on this day was one which crowned and 
consummated the work of the Redeemer's Person, and 
opened the gate of everlasting life to those whom He had 
redeemed. 

The facts of the Ascension are commemorated in the Epistle 
and Gospel. In the first lessons at Mattins and Evensong we 
see the ascended Lord in His everlasting Kingdom, and the 
type of His Ascension, Elijah, going up to heaven in a whirl- 
wind. But the fulness of the day's meaning must be 
looked for in the Psalms, where, as so often, the interpre- 
tation of the Gospels was given by God beforehand to the 
Church. And in these the Church also celebrates the eternal 
Victory of the King of Glory, Who had been made a little 
lower than the angels in the humiliation of His earthly life, 
that He might be crowned with the glory and worship of all 
created things, 'when seated, still in His human nature, on 
the throne of Heaven. The festival concludes the yearly 
commemoration of our Blessed Lord's life and work : which 
thus leads upward from the cradle at Bethlehem, exhibiting 
before God and man the various stages of His redeeming work, 
and following Him step by step until we stand with the 
disciples gazing up after Him as He goes within the 
everlasting doors. And thus this half-yearly cycle of 
days presents the holy Jesus to our devotions as perfect 
Man and perfect God, the perfection of His manhood con- 
firmed in the sorrows of Good Friday, the perfection of 
His Divine Nature in the triumph of Easter and the 
Ascension. 

Inteoit. — Ye men of Galilee, why stand ye gazing up into 
heaven ? Alleluia. So shall He come as ye have seen Him 
go into heaven. Alleluia. Alleluia. Alleluia. Ps. And 
while they looked stedfastly toward heaven as He went up, 
behold two men stood by them in white apparel, which said. 
Glory be. 



^unnap after ascension Dap— OTttsunuap. 



299 



Sunday after Ascension Day. 



Dominica 
THE COLLECT. 

OGOD the King of Glory, Who hast exalted 
Thine only Son Jesus Christ with great 
triumph unto Thy kingdom in heaven ; We 
beseech Thee, leave us not comfortless ; but send 
to us Thine Holy Ghost to comfort us, and 
exalt us unto the same place whither our Saviour 
Christ is gone before, Who liveth and reigneth 
with Thee and the Holy Ghost, one God, world 
without end. A men. 



o 



infra Octav. Ascensionis. 

"ANTIPH. AD VESP. IN DIE ASCENS. 

HEX Glorias, Domine virtutum, Qui Tri- 

umphator hodie super omnes ccelos ascen- 

disti, ne derelinquas nos orphanos, sed mitte 

promissum Patris in nos Spiritum veritatis. 

Alleluia. 

[*Omnipotens Deus Pater gloriae, Qui Domi- 
nium nostrum Jesum Christum suscitasti a mor- 
tuis, conlocans Ilium ad dexteram Tuam super 
omnem principatum et potestatem, etc.] 



" Sb. g. %V Greg- 
Gelas. A 11 tip h. 
Mur. i. 590. 



b Mozarabic[Brev.]. 



< S. g. \ 
an as P. 
Eas(er>, 

16-36. 



<THE EPISTLE. 

THE end of all things is at hand ; be ye 
therefore sober, and watch unto prayer. 
And above all tilings have fervent charity among 
yourselves : for charity shall cover the multitude 
of sins. Use hospitality one to another without 
grudging. As every man hath received the gift, 
even so minister the same one to another, as 



1 S. Peter iv. 7-11. 

good stewards of the manifold grace of God. 
If any man speak, let him speak as the oracles 
of God : if any man minister, let him do it as 
of the ability which God giveth; that God in 
all things may be glorified through Jesus Christ, 
to Whom be praise and dominion for ever and 
ever. Amen. 



"'THE GOSPEL. S. John xv. 26, and part of Chap. xvi. 4. 



"TTTHEN the Comforter is come, Whom I will 
VV send unto you from the Father, even 
the Spirit of truth, Which proceedeth from the 
Father, He shall testify of Me. And ye also 
shall bear witness, because ye have been with Me 
from the beginning. These things have I spoken 
unto you, that ye should not be offended. They 
shall put you out of the synagogues : yea, the 



<t&. g.fSJ. Rom. 
an as P. B. 
Eastern. John 17. 
1-13. 



time cometh, that whosoever killeth you will 
think that he doeth God service. And these 
things will they do unto you, because they have 
not known the Father, nor Me. But these 
things have I told you, that, when the time 
shall come, ye may remember that I told you of 
them. 



WHITSUNDAY. 

hi Die Pentecostes. 



THE COLLECT. 

aOD, Who as at this time didst teach the hearts 
of Thy faithful people by the sending to 
them the light of Thy Holy Spirit ; Grant us by 
the same Spirit to have a right judgement in all 
things, and evermore to rejoice in His holy com- 
fort ; through the merits of Christ Jesus our 
Saviour, Who liveth and reigneth with Thee, in 
the unity of the same Spirit, one God, world 
without end. Amen. 



■■ S>. g. H. Greg, 
die Sancto Pente- 
costes. Mur. ii. 90. 



'ORATIO. 

DEUS, Qui hodierna die corda fidelium 
Sancti Spiritus illustratione docuisti ; 
da nobis in eodem Spiritu, recta sapere, et de 
Ejus semper consolatione gaudere. Per Domi- 
num nostrum. In unitate ejusdem. 



SUNDAY AFTER ASCENSION. 

This day was anciently called by the significant name of 
" Dominica Expectations. " Being the only Lord's Day which 
intervened between the Ascension of our Lord and the 
Descent of the Holy Ghost, it represents that period during 
which the Apostles were obeying the command of their 
Master, when ' ' He commanded them that they should not 
depart from Jerusalem, but wait for the promise of the 
Father." [Acts i. 4.] 

The Collect for this day is an expansion of the ancient 
Antiphon to the Magnificat on Ascension Day ; and has a 
special interest in the English Church from the fact recorded 
in the account of the Venerable Bede's death, that it was 
among the last of the words which he uttered. He died on 
the Wednesday evening about the time of the first Vespers 
of the Festival, and the spirit in which he sang the Antiphon 
is well expressed by the aspiration that concludes the modern 
Collect. 

The alteration of the ancient form, which is addressed to 
the ascended " King of Glory " of the twenty-fourth Psalm, 
into a prayer addressed to the Father, is to be regretted. It 
was probably prompted by the principle of offering prayer 
chiefly to the Father through the Son. But its present form 
jars strangely with Scriptural ideas in Psalm and Gospel. 



The day itself, within the octave of the Ascension, may be 
properly considered as a continuation of that festival, but 
commemorating especially the session of our Lord at the right 
hand of the Father. 

Introit. — Hearken unto my voice, Lord, when I cry 
unto Thee. Alleluia. My heart hath talked of Thee, Seek ye 
My face. Thy face will I seek. hide not Thou Thy face 
from me. Alleluia. Alleluia. Fs. The Lord is my light and 
my salvation, whom then shall I fear ? Glory be. 

WHITSUNDAY. 

This great festival commemorates the descent of the Holy 
Ghost upon the Apostles to abide in the Church for ever, 
according to the promise of Christ. It has been annually 
observed from the very beginning, having at first been 
engrafted by the Jewish Christians on to the festival of 
Pentecost, but being mentioned as a separate feast of tho 
Church by the earliest writers among the Gentile Christians, 
as Irenreus [Frat/m. de Pasch. in Justin Mart.] and Tertullian 
[da Coron. 3, de Idol. 14, de Bapt. 19, de Orat. 23], the latter 
of whom leaves it on record in several places that this was 
one of the principal times for Baptism in tho early Church. 
Origen also names it in his work against Colsus. [viii, J 



3oo 



CcHfritsuntiap. 



"FOR THE EPISTLE. Acts ii. 1-11. 



\ \ THEN the day of Pentecost was fully come, 
VV they were all with one accord in one 
place. And suddenly there came a sound from 
heaven, as of a rushing mighty wind, and it 
filled all the ho'use where they were sitting. And 
there appeared unto them cloven tongues, like 
as of fire, and it sat upon each of them : and 
they were all filled with the Holy Ghost, and 
began to speak with other tongues, as the Spieit 
gave them utterance. And there were dwelling 
at Jerusalem Jews, devout men, out of every 
nation under heaven. Now when this was 
noised abroad, the multitude came together, and 



<&.V) 



P. B. 



were confounded, because that every man heard 
them speak in his own language. And they 
were all amazed, and marvelled, saying one to 
another, Behold, are not all these which speak 
Galileans 1 And how hear we every man in our 
own tongue wherein we were born 1 Parthians, 
and Medes, and Elamites, and the dwellers in 
Mesopotamia, and in Judaea, and Cappadocia, in 
Pontus, and Asia, Phrygia, and Pamphylia, in 
Egypt, and in the parts of Libya about Cyrene, 
and strangers of Rome, Jews, and Proselytes, 
Cretes, and Arabians, we do hear them speak in 
our tongues the wonderful works of God. 



'THE GOSPEL. S. John xiv. 15-31. 



" TESUS said unto His disciples,] If ye love Me, 
L?J keep My commandments. And I will pray 
the Father, and He shall give you another Com- 
forter, that He may abide with you for ever; 
even the Spirit of truth, Whom the world can- 
not receive, because it seeth Him not, neither 
knoweth Him : but ye know Him ; for He 
dwelleth with you, and shall be in you. I will 
not leave you comfortless ; I will come to you. 
Yet a little while, and the world seeth Me no 
more ; but ye see Me : because I live, ye shall 
live also. At that day ye shall know that I am 
in My Father, and ye in Me, and I in you. 
He that hath My commandments, and keepeth 
them, he it is that loveth Me; and he that 
loveth Me shall be loved of My Father, and I 
will love him, and will manifest Myself to him. 
Judas saith unto Him, (not Iscariot,) Lord, how 
is it that Thou wilt manifest Thyself unto us, 
and not unto the world? Jestjs answered and 
said unto him, If a man love Me, he will keep 
My words, and My Father will love him, and 
We will come unto him, and make Our abode with 



* S. g. g. Rom- 
an. John 14. 23-31. 
Eastern. John 7. 
37— S. 12. 



him. He that loveth Me not keepeth not My 
sayings : and the word which ye hear is not 
Mine, but the Father's Which sent Me. These 
tilings have I spoken unto you, being yet pre- 
sent with you. But the Comforter, Which is 
the Holy Ghost, Whom the Father will 
send in My Name, He shall teach you all things, 
and bring all things to your remembrance, what- 
soever I have said unto you. Peace I leave with 
you, My peace I give unto you : not as the world 
giveth, give I unto you. Let not your heart be 
troubled, neither let it be afraid. Ye have heard 
how I said unto you, I go away, and come again 
unto you. If ye loved Me, ye would rejoice, 
because I said, I go unto the Father : for My 
Father is greater than I. And now I have told 
you before it come to pass, that, when it is come 
to pass, ye might believe. Hereafter I will not 
talk much with you : for the prince of this 
world cometh, and hath nothing in Me. But that 
the world may know that I love the Father ; and 
as the Father gave Me commandment, even so 
I do. 



The original name of the festival was derived from that 
given by Greek writers in the Septuagint and in the New 
Testament to the Jewish feast, and has precisely the same 
meaning as Quinquagesima, Pentecost being the fiftieth day 
from the morrow of the Passover Sabbath. The English 
name seems to be Whitsun Day, not Whit Sunday, 1 and Neale 
suggested its derivation from the Greek through the German 
Pfingsten. In mediaeval English it is spelt both White Sun- 
day and Wit Sunday ; the first name appearing to be associ- 
ated with the chrisoms of the newly baptized ; and the second 
with the outpouring of wisdom (or, in old English, "wit") 
upon the Church by the Holy Ghost on this day. 

The original feast of Pentecost was instituted by God (as it 
is supposed) as a memorial of the day on which He gave the 
law to Moses, and declared the Israelites " a peculiar treasure, 
a kingdom of priests, and an holy nation." [Exod. xix. 5, 6.] 
But the prominent character of the day was that of a solemn 
harvest festival. On the morrow of the Passover Sabbath, 
fifty days before, the first cut sheaf of corn was offered to 
God, waved before the altar, with supplication for a blessing 
on the harvest then commenced. On the day of Pentecost 
two loaves of the first bread made from the new corn were 
offered (with appointed burnt-offerings), in thanksgiving for 
the harvest now ended. Each of these objects of the festival 
has a significant typical application. It was on this day that 
the Holy Ghost descended to sanctify a new Israel, that they 
too might be "a chosen generation, a royal priesthood, an 
holy nation, a peculiar people " [1 Pet. ii. 9] ; and this 



1 In the West Riding of Yorkshire it is the common custom to say 
" Whissan Sunday," " Whissan Monday," " Whissan Tuesday," and " Whis- 
san-tide." There is a long and instructive, but by no means conclusive, 
article on the etymology of the name in Skeat's Etymological Dictionary 
of the English Language 



separation of a new Israel from the world began to be made 
when three thousand were added to the Church by Baptism 
on the day of Pentecost. On this day also the "Corn of 
Wheat " (which had fallen into the ground and died on the 
day of the Passover, and had sprung up a new and perpetual 
sacrifice to God on Easter Day) sent forth the Holy Spirit to 
make those five thousand the "One Bread" [1 Cor. x. 17] of 
the Lord's mystical Body, a firstfruits offering to God of the 
Church which had been purchased with His Blood. 

The Collect for Whitsunday was formerly used every day 
at Lauds, and was translated into English at least a century 
and a half before the Prayer Book was set forth. It appears 
in all the English Prymers which preceded the Prayer Book, 
and the ancient version given on Whitsun Monday seems to 
have furnished some phrases to the translation now in use 
on this day. 

Whitsun Week is one of the canonical Ember seasons, the 
summer ordinations taking place on Trinity Sunday. 

On Whitsunday (June 9th), in the year of our Lord 1549, 
the Book of Common Prayer in English was first used instead 
of the Latin Offices. That day was doubtless chosen (for 
copies were printed and ready some time before) as a devout 
acknowledgement that the Holy Ghost was with the Church 
of England in the important step then taken. May He ever 
preserve these devotional Offices from the attacks of enmity 
or unwisdom, and continue them in that fine of Catholic 
unity wherein He has guided the Church hitherto to keep 
them. 

Ixteoit. — The Spirit of the Lord filleth the world. Alleluia. 
And that which containeth all things hath knowledge of the 
voice. Alleluia. Alleluia. Alleluia. Ps. Let God arise, 
and let His enemies be scattered ; let them also that hate 
Him flee before Him. Glory be. 



a^onnap anB CuesDap- in aTOtsun Wtth 



301 



Monday in Whitsun Week. 



' Feria II. post Pentecosten. 



THE COLLECT. 

&OD, Who as at this time didst teach the 
hearts of Thy faithful people, by the send- 
ing to them the light of Thy Holy Spirit ; Grant 
us by the same Spirit to have a right judgement 
in all things, and evermore to rejoice in His holy 
comfort ; through the merits of Christ Jesus 
our Saviour, Who liveth and reigneth with 
Thee, in the unity of the same Spirit, one God, 
world without end. Amen. 



* s. jf. m 


Four- 


teenth 


century 


Prymer 


Version. 


M. R. iii. 3 


1. 



T/~^ OD, that taujtist the hertis of thi feithful 
LVJT seruantis bi the li3tnynge of the hooli 
goost : graunte us to sauore rijtful thingis in the 
same goost, and to be ioiful euermore of his 
counfort. Bi crist our lorde. So be it.] 



'FOR THE EPISTLE. Acts x. 34-48. 



*S.5J.S. Rom- 
an. Acts 10. 42-48. 
Eastern. Epli. 5. 
8-19. 



THEN Peter opened his mouth, and said, Of 
a truth I perceive that God is no respecter 
of persons ; but in every nation he that feareth 
Him, and worketh righteousness, is accepted with 
Him. The Word which God sent unto the chil- 
dren of Israel, preaching peace by Jesus Christ; 
(He is Lord of all ;) that Word, I say, ye know, 
which was published throughout all Judsea, and 
began from Galilee, after the baptism which 
John preached : how God anointed Jesus of 
Nazareth with the Holy Ghost, and with power; 
Who went about doing good, and healing all that 
were oppressed of the devil : for God was with 
Him. And we are witnesses of all things which 
He did, both in the land of the Jews, and in 
Jerusalem ; Whom they slew, and hanged on a 
tree : Him God raised up the third day, and 
shewed Him openly ; not to all the people, but 
unto witnesses chosen before of God ; even to us 



'THE GOSPEL. S. 

aOD so loved the world, that He gave His 
only-begotten Son, that whosoever believ- 
eth in Him should not perish, but have everlasting 
life. For God sent not His Son into the world 
to condemn the world, but that the world through 
Him might be saved. He that believeth on Him 
is not condemned : but he that believeth not is 
condemned already ; because he hath not believed 
in the Name of the only-begotten Son of God. 



' Sb. S- ®- 

an as P. B. 

Eastern. 
18. 10-20. 



who did eat and drink with Him after He rose 
from the dead. And He commanded us to preach 
unto the people, and to testify that it is He Which 
was ordained of God to be the Judge of quick 
and dead. To Him give all the prophets witness, 
that through His Name whosoever believeth in 
Him shall receive remission of sins. While Peter 
yet spake these words, the Holy Ghost fell on 
all them which heard the word. And they of 
the circumcision, which believed, were astonished, 
as many as came with Peter, because that on the 
Gentiles also was poured out the gift of the Holy 
Ghost. For they heard them speak with tongues, 
and magnify God. Then answered Peter, Can 
any man forbid water, that these should not be 
baptized, which have received the Holy Ghost 
as well as we 1 And he 'commanded them to be 
baptized in the Name of the Lord. Then prayed 
they him to tarry certain days. 



John iii. 16-21. 

And this is the condemnation, that light is come 
into the world, and men loved darkness rather 
than light, because their deeds were evil. For 
every one that doeth evil hateth the light, neither 
cometh to the light, lest his deeds should be 
reproved. But he that doeth truth cometh to 
the light, that his deeds may be made manifest, 
that they are wrought in God. 



G' 



THE COLLECT. 

OD, Who as at this time didst teach the 

hearts of Thy faithful people, by the 



Tuesday in Whitsun Week. 

d Feria III. post Pentecosten. 



WHITSUN MONDAY. 

In the Epistle and Gospel for this day we find a trace of 
the primitive custom of Baptism at Whitsuntide ; the one 
narrating the baptism of Cornelius and his household, and the 
other referring to that enlightenment by Christ from which 
the sacrament of Baptism took one of its most primitive 
names, that of " Illumination." This still serves to point out 
a purpose in the extension of the Festival. For the Holy 
Ghost came into the Church not only to inspire the Apostles 
for their work, which was to he but for a generation, but also 
to abide with the Church in a perpetual Ministry derived 
from those Apostles, and a continual ministration of the gift 
of grace by their means. Hence the days following Whitsun- 
day are a memorial of that abiding of the Comforter which 
our Lord promised, that Ho might be "the Giver of Life" 
tn the world, in the bestowal of union with Christ by Baptism, 
Confirmation, and the Holy Communion, 



Introit. — He fed them also with the finest wheat flour. 
Alleluia. And with honey out of the stony rock should I 
have satisfied thee. Alleluia. Alleluia. Alleluia. Ps. 
Sing we merrily unto God our strength : make a cheerful 
noise unto the God of Jacob, Glory be. 

WHITSUN TUESDAY. 

On the Tuesday of Whitsun Week there is a reference to 
another work of the Holy Ghost, that of Confirmation, the 
Epistle narrating the confirmation of the first Samaritan 
Christians by the Apostles Peter and John, after they had 
been converted and baptized by the Evangelist Philip. Iu 
primitive times Confirmation was administered immediately 
after Baptism, if a Bishop was present, as was mostly tin- 
case, and at Whitsuntide it would no doubt be invariably 
given to the newly baptized at once, from the appropriateness 
of tho season, and the necessary presence of the Bishops in 



^02 



Crinitj? §>untmp. 



sending to them the light of Thy Holy Spirit ; 
Grant us by the same Spirit to have a right 
judgement in all things, and evermore to rejoice 
in His holy comfort ; through the merits of 
Christ Jesus our Saviour, Who liveth and 
reigneth with Thee, in the unity of the same 
Spirit, one God, world without end. Amen. 



"FOR THE EPISTLE. Acta viii. 14-17. 



\ \7"HEN the Apostles, which were at Jeru- 

V V salem, heard that Samaria had received 

the Word of God, they sent unto them Peter and 

John ; who, when they were come down, prayed 

for them, that they might receive the Holy 



*. e. m. 

in as P. Ii. 
Eastern. 


Rom 
Rom 


• 7. 13-17- 





Ghost : (for as yet He was fallen upon none of 
them ; only they were baptized in the Name of 
the Lord Jesus. ) Then laid they their hands on 
them, and they received the Holy Ghost. 



*THE GOSPEL. S. John x. 1-10. 



VERILY, verily I say unto you, He that 
entereth not by the door into the sheep- 
fold, but climbeth up some other way, the same 
is a thief and a robber. But he that entereth 
in by the door is the shepherd of the sheep : to 
him the porter openeth ; and the sheep hear his 
voice, and he calleth his own sheep by name, 
and leadeth them out. And, when he putteth 
forth his own sheep, he goeth before them, and 
the sheep follow him ; for they know his voice. 
And a stranger will they not follow ; but will 
flee from him ; for they know not the voice of 



* S. B. m- Rom- 
an as I'. B. 
Eastern. Matt. 4. 
23—5. 13. 



strangers. This parable spake Jesus unto them : 
but they understood not what tilings they were 
which He spake unto them. Then said Jesus 
unto them again ; Verily, verily I say unto you, 
I am the Door of the sheep. All that ever came 
before Me are thieves and robbers ; but the sheep 
did not hear them. I am the Door ; by Me if 
any man enter in, he shall be saved, and shall 
go in and out, and find pasture. The thief 
cometh not but for to steal, and to kill, and to 
destroy : I am come that they might have life, 
and that they might have it more abundantly. 



TRINITY SUNDAY. 



InD 
THE COLLECT. 
VLMIGHTY and everlasting God, Who hast 
■ f\ . given unto us Thy servants grace by the 
confession of a true faith to acknowledge the 
glory of the eternal Trinity, and in the power of 
the Divine Majesty to worship the Unity; We 
beseech Thee that Thou wouldest keep us stedfast 
in this faith, and evermore defend us from all 
adversities, Who livest and reignest, one God, 
world without end. Amen. 



r 5. g. |D. Greg. 
Doin. Oct. Pente- 
cost. Mur. ii. 90, 
381. 



ie Sanctce Trinilatis. 

'ORATIO. 

OMNIPOTENS sempiterne Deus, Qui dedisti 
famulis Tuis, in confessione veree fidei 
seternse Trinitatis gloriam agnoscere, et in potentia 
Majestatis adorare Unitatem, qusesumus, ut ejus- 
dem fidei firmitate ab omnibus semper muniemur 
adversis. Qui vivis et regnas Deus. Per. 



d Fourteenth cen* 
tury Fryiner Ver- 
sion. M. R. iii. 31. 



pTTUERLASTYNGE almy3ti god that 3ave us 
L -L^ thi seruantis in knowlechynge of verrei 



their chief Churches for the Ordinations of the following 
Saturday or Sunday. 

It was doubtless with reference to the preparation of the 
Candidates for Ordination that the Gospel was selected ; 
pointing out, as it does, that there is only one lawful way of 
entering into the Ministry of Christ ; and that those are no 
true shepherds who do not enter in by the Door, the Chief 
Shepherd Himself, Whose authority on earth is delegated to 
the Bishops of His Church. The second lesson at Evensong, 
1 John iv. 1-13, points in the same direction. 

The Whitsun Ember days are of very ancient institution, 
probably Primitive. They are alluded to by St. Athanasius 
[De fuga sua] as the fasts of the week following Pentecost, 
and it is plain that no time of the year would be so naturally 
chosen for continuing the gift of the Spirit by Ordination, as 
that which follows immediately upon the day when the Holy 
Ghost first came to inhabit the mystical Body of Christ, for 
the purpose of "making able" the Ministers of His Gospel- 
truth and Sacraments. 

Introit. — Receive ye the joy of your glory. Alleluia. 
Giving thanks unto God. Alleluia. Who hath called you 
into His heavenly Kingdom. Alleluia. Alleluia. Alleluia. 
Ps. Hear My law, My people. Incline your ear to the 
words of My mouth. Glory be. 

TRINITY SUNDAY. 

The Octave of Pentecost has been observed in honour of the 
Blessed Trinity from a very early age of the Church. In the 



Lectionary of St. Jerome the same Epistle and Gospel are 
appointed which have always been used in the Church of 
England ; and the Collect is from the Sacramentary of St. 
Gregory. But the name " Trinity Sunday" was not general 
until a later period, though it has been used in the English 
Breviary and Missal since the time of St. Osmund, and may 
have been adopted by him from still earlier Offices of the 
Church. In the Eastern Church this day is the Festival of all 
holy Martyrs ; a festival which appears to have been observed 
at this time in the East, even in the days of St. Chrysostom 
and the Emperor Leo, who have left respectively a Homily 
and an Oration upon it. It appears to have been regarded as a 
separate Festival in the Western world only by the Church of 
England, and those Churches of Germany which owe their 
origin to the English St. Boniface, or Winfrid. 1 Both in the 
ancient English and in the ancient German Office books, all 
the Sundays afterwards until Advent are named after Trinity; 
whereas, in all Offices of the Roman type they are named after 
Pentecost. It seems probable that this distinctive ritual 
mark is a relic of the independent origin of the Church of 
England, similar to those peculiarities which were noticed by 
St. Augustine, and which were attributed by the ancient 
British Bishops to some connection with St. John. In this case 
it is, at least, significant that it was St. John through whom 
the doctrine of the Holy Trinity was most clearly revealed ; 
and also that the early Church of England appears never to 

1 Gervase of Canterbury, a contemporary of St. Thomas, asserts that the 
Feast of Trinity was instituted by St. Thomas of Canterbury soon after his 
consecration to that see in a.d. 1162, but there can be little doubt it was 
in some English Office books before that date. 



Crinitp ^>untiap. 



30: 



ir " sadness "= "set- 
tledness "or "sted- 
fnstness," from set- 
tan, to set. 



feith to knowe the glorie of the endeles trinite, 
and in the mi3t of mageste to worchipe thee in 
oonhede : we bisechen that bi the "sadness of the 
same feith we be kept and defendid euermore fro 
alle aduersitiees. Bi crist.] 



*FOR THE EPISTLE. Rev. iv. 1-11. 



AFTER this I looked, and behold, a door 
-XTA_ was opened in heaven : and the first voice 
which I heard ivas as it were of a trumpet talking 
with me ; which said, Come up hither, and I will 
shew thee things which must be hereafter. And 
immediately I was in the Spirit ; and behold, a 
throne was set in heaven, and One sat on the 
throne : and He that sat was to look upon like 
a jasper and a sardine stone : and there was a 
rainbow round about the throne, in sight like 
unto an emerald. And round about the throne 
were four and twenty seats ; and upon the seats 
I saw four and twenty elders sitting, clothed in 
white raiment ; and they had on their heads 
crowns of gold : and out of the throne proceeded 
lightnings, and thunderings, and voices. And 
there ivere seven lamps of fire burning before the 
throne, which are the seven spirits of God. And 
before the throne there tuas a sea of glass like 
unto crystal : and in the midst of the throne, and 



}. p). Rev. 



* 5. 

4. I-IO. 

Roman. R( 

33-3 6 - 
Eastern. 
11. 33 — 12. 1. 



round about the throne, were four beasts full of 
eyes before and behind. And the first beast was 
like a lion, and the second beast like a calf, and 
the third beast had a face as a man, and the 
fourth beast tvcts like a flying eagle. And the 
four beasts had each of them six wings about 
him ; and they were full of eyes within : and they 
rest not day and night, saying, Holy, Holy, Holy, 
Lord God Almighty, Which was, and is, and is 
to come. And when those beasts give glory, and 
honour, and thanks, to Him that sat on the 
throne, Who liveth for ever and ever, the four 
and twenty elders fall down before Him that sat 
on the throne, and worship Him that liveth for 
ever and ever, and cast their crowns before the 
throne, saying, Thou art worthy, O Lord, to 
receive glory, and honour, and power ; for Thou 
hast created all things, and for Thy pleasure they 
are and were created. 



'THE GOSPEL. S. John iii. 1-15. 



THERE was a man of the Pharisees, named 
Nicodemus, a ruler of the Jews : the same 
came to Jesus by night, and said unto Him, 
Rabbi, we know that Thou art a teacher come 
from God : for no man can do these miracles that 
Thou doest, except God be with him. Jesus 
answered and said unto him, Verily, verily I say 
unto thee, Except a man be born again, he cannot 
see the Kingdom of God. Nicodemus saith unto 
Him, How can a man be born when he is old 1 
can he enter the second time into his mother's 
womb, and be born 1 Jesus answered, Verily, 
verily I say unto thee, Except a man be born of 
water, and of the Spirit, he cannot enter into 



S.S.g.asP.B. 
Roman. Matt. 28. 



10. 32, 33, 37, 
& 19. 27-30. 



the Kingdom of God. That which is born of 
the flesh is flesh ; and that which is born of the 
Spirit is spirit. Marvel not that I said unto 
thee, Ye must be born again. The wind bloweth 
where it listeth, and thou hearest the sound 
thereof, but canst not tell whence it cometh, 
and whither it goeth ; so is every one that is 
born of the Spirit. Nicodemus answered and 
said unto Him, How can these things be ? Jesus 
answered and said unto him, Art thou a master 
of Israel, and knowest not these things % Verily, 
verily I say unto thee, We speak that we do 
know, and testify that we have seen ; and ye 
receive not our witness. If I have told you 



have been infested by the heresies on this subject which 
troubled other portions of the Christian world. 

The general observance of the day as a separate festival 
in honour of the Blessed Trinity was first enjoined by a Synod 
of Aries in a.d. 1260. [Harduin, Condi, iii. 514] In Micro- 
logus it is stated [cap. lx. ] that the feast was then observed 
in some parts on the Octave of Pentecost, and in others on 
the Sunday next before Advent; but that the Roman Church 
had no such custom, for it honoured the Blessed Trinity in 
its daily worship by Doxologies and the Memoria, our present 
Collect. 1 It seems to have become generally observed by the 
Roman as well as other Churches at the end of the fourteenth 
century ; but the Sundays after it are still named from Pente- 
cost in all the Catholic Churches of the West, except those of 
England and Germany. 

The significance of the festival, as the end of the cycle of 
days by which our Blessed Lord and His work are com- 
memorated, is very great. The beginning of His acts was 
associated with a revelation of the Three Persons of the 
Trinity, and His last command to His Apostles was a commis- 
sion to make disciples of all nations by baptizing them in the 
Name of the Father, and of the Son, and of the Holy Ghost. 
The perfect revelation of the Holy Three in One may also be 

' The Sunday Missa Votiva of Salisbury Use was almost identical with 
the Mass for Trinity Sunday, but the Epistle was Rom. xi. 33-1)0, and 
'J (Jul-, xiii. 14; the Gospel being John xv. 20— xvi. 0. 

The Trinity Colleet was said as a daily memorial (as well as that of Whit- 
sunday), in the Church of England, until 1549. The alteration of the latter 
part was made by Bishop Cosiu in 1001, and is much to be regretted. 



considered to have been made on the day of Pentecost, when 
to the work expressed by our Lord in the words, "My Father 
worketh hitherto, and I work," was added that further opera- 
tion of the Holy Ghost which was previously unknown even 
to holy men, but has ever since been familiar to the whole 
world. On Whitsunday, therefore, we see the crowning point 
of the work of redemption ; and the feast of Trinity, on the 
Octave of Pentecost, commemorates the consummation of 
God's saving work, and the perfect revelation to the Church 
of the Three Persons in One God, as the sole objects of 
adoration. The love of each Person had been commemorated 
in the separate Festivals which memorialize before God and 
man the Incarnation, Death, Resurrection, and Ascension of 
our Lord, and the sending forth by the Father and the Son of 
the Blessed Spirit on Whitsunday. In the festival of Trinity 
all these solemn subjects of belief are gathered into one act 
of worship, as the Church Militant looks upward through the 
door that is opened in Heaven, and bows down in adoration 
with the Church Triumphant, saying, "Holy, Holy, Holy, 
Lord God Almighty, Which was, and is, and is to come . . . 
Thou art worthy, Lord, to receive glory, and honour, and 
power ; for Thou hast created all things, and for Thy pleasure 
they are and were created. " 

The form of the latter part of the Collect until 1661 was 
that of the ancient Latin and English : " Wo beseech Theo 
that through the stedfastness of this faith we may ever- 
more bo defended from all adversity." Why it should have 
been altered to its present disjointed and pointless form is 
inexplicable. 






504 



Cbc JTitst ^un&ap after Crinitp. 



earthly tilings, and ye believe not ; how shall 
ye believe, if I tell you of heavenly things? And 
no man hath ascended up to heaven, but He that 
came down from heaven, even the Son of Man, 



Who is in heaven. And as Moses lifted up the 
serpent in the wilderness, even so must the Son 
(if Man be lifted up : that whosoever belie veth in 
Him should not perish, but have eternal life. 



The First Sunday after Trinity. 

"Dominica I. post Trinilatem. 



THE COLLECT. 

OGOD, the strength of all them that put 
their trust in Thee, mercifully accept our 
prayers ; and because through the weakness of 
our mortal nature we can do no good thing with- 
out Thee, grant us the help of Thy grace, that in 
keeping of Thy commandments we may please 
Thee, both in will and deed; through Jesus 
Christ our Lord. Amen. 



<* S. B. $. But 
J3. p?. more fre- 
quently entitle the 
Sundays after Tri- 
nity " Doni. post 
8vas Pentecostes." 

*S.S.pi. Greg. 
Hebd. ji. post Pen- 
tecostem. Gelas. 
Dora. vi. post claus. 
Pascbse. Mur. i. 
S87, ii. 164. 



*ORATIO. 

DEUS in Te sperantium fortitudo adesto pro- 
pitius invocationibus nostris : et quia sine 
Te nihil potest mortalis infirmitas, praesta auxilium 
gratise Tuae ; ut in exequendis mandatis Tuis, et 
voluntate Tibi et actione placeamus. Per Domi- 
ntjm. 



'THE EPISTLE. 1 S. John iv. 7-21. 



BELOVED, let us love one another : for love 
is of God, and every one that loveth is 
born of God, and knoweth God. He that loveth 
not knoweth not God ; for God is love. In this 
was manifested the love of God towards us, 
because that God sent His only-begotten Son 
into the world, that we might live through Him. 
Herein is love, not that we loved God, but that 
He loved us, and sent His Son to be the propitia- 
tion for our sins. Beloved, if God so loved us, 
we ought also to love one another. No man hath 
seen God at any time. If we love one another, 
God dwelleth in us, and His love is perfected in 
us. Hereby know we that we dwell in Him, and 
He in us ; because He hath given us of His 
Spirit. And we have seen, and do testify, that 
the Father sent the Son to be the Saviour of 



s.l.S?. 
4. 8-21. 

Roman. 



1 John 
1 John 



the world. Whosoever shall confess that Jesus 
is the Son of God, God dwelleth in him, and he 
in God. And we have known and believed the 
love that God hath to us. God is love ; and he 
that dwelleth in love dwelleth in God, and God 
in him. Herein is our love made perfect, that 
we may have boldness in the day of judgement ; 
because as He is, so are we in this world. There 
is no fear in love ; but perfect love casteth out 
fear ; because fear hath torment : He that feareth 
is not made perfect in love. We love Him, 
because He first loved us. If a man say, I love 
God, and hateth his brother, he is a liar : for he 
that loveth not his brother, whom he hath seen, 
how can he love God, Whom he hath not seen 1 
And this commandment have we from Him, That 
he who loveth God love his brother also. 



"THE GOSPEL. S. Luke xvi. 19-31. 



THERE was a certain rich man, which was 
clothed in purple, and fine linen, and fared 
sumptuously every day. And there was a certain 
beggar named Lazarus, which was laid at his gate 
full of sores, and desiring to be fed with the 
crumbs which fell from the rich man's table : 
moreover, the dogs came and licked his sores. 
And it came to pass, that the beggar died, and 
was carried by the angels into Abraham's bosom. 
The rich man also died, and was buried : and in 
hell he lift up his eyes being in torments, and 
seeth Abraham afar off, and Lazarus in his bosom. 
And he cried and said, Father Abraham, have 
mercy on me, and send Lazarus, that he may dip 
the tip of his finger in water, and cool my 
tongue ; for I am tormented in this flame. But 
Abraham said, Son, remember that thou in thy 



^5.1.g. asP.B. 
Roman. Luke 14. 
16-24. 
Eastern, Matt. 4. 



life-time receivedst thy good things, and likewise 
Lazarus evil things ; but now he is comforted, 
and thou art tormented. And beside all this, 
between us and you there is a great gulf fixed : 
so that they which would pass from hence to you 
cannot ; neither can they pass to us, that would 
come from thence. Then he said, I pray thee 
therefore, father, that thou wouldest send him to 
my father's house : for I have five brethren ; that 
he may testify unto them, lest they also come into 
this place of torment. Abraham saith unto him, 
They have Moses and the prophets ; let them 
hear them. And he said, Nay, father Abraham; 
but if one went unto them from the dead, they 
will repent. And he said unto him, If they hear 
not Moses and the prophets, neither will they be 
persuaded, though one rose from the dead. 



Introit. — Blessed be the holy Trinity, and the indivisible 
Unity. We will give thanks unto Him, because He hath 
shewed His mercy towards us. Ps. Let us bless the Father, 
and the Son, with the Holy Ghost. 

THE FIRST SUNDAY AFTER TRINITY. 

The Sundays and other Festivals from Advent to Trinity 
form one system of dogmatic illustrations of Christianity : 
Prayer and the words of Holy Scripture all combining to pre- 
sent the memorial of primary truths before God in acts of 
worship, and before man as words of instruction. The Sun- 
days after Trinity may be regarded as a system illustrating 
the practical life of Christianity, founded on the truths pre- 



viously represented, and guided by the example of our Blessed 
Lord. There is a Rubric given on this Sunday in the Salis- 
bury Missal : " Memoria de Trinitate fiat omnibus dominicis 
usque ad adventum Domini." 

The love of God and the love of man are — one may almost 
say, of course — the first subject selected for the Eucharistic 
Scriptures in this system, as shewn in St. John's wonderful 
definition of love, and in the historical parable of the rich 
man and Lazarus. In the Epistle St. John shews that God's 
own love for mankind is the source and spring of all love 
towards Him, and that all true love towards Him is shewn 
by the evidence of charity. The Gospel, independently of 
the revelation made in it concerning the state of the departed, 
places in the most awful light the sin of being without Chris- 



€f)e ^econu and CfntD ^>unDap0 after Crinttp. 



305 



The Second Sunday after Trinity. 

Dominica IT. post Trinitatem. 
THE COLLECT. 

OLORD, Who never failest to help and 
govern them whom Thou dost bring up 
in Thy stedfast fear and love ; Keep us, we 
beseech Thee, under the protection of Thy good 
providence, and make us to have a perpetual fear 
and love of Thy holy Name; through Jesus 
Christ our Lord. Amen. 



-S.I.fg. Greg. 
Hebd. iii. post 
Pent. Gelas. Doin. 
post Asc. Doin. 
Mur. i. 590. 



"ORATIO. 

SANCTI nominis Tui, Domine, timorem pariter 
et amorem fac nos habere perpetuum ; quia 
nunquam Tua gubernatione destituis, quos in 
soliditate Tuse dilectionis instituis. Per Domi- 

NUM. 



'' THE EPISTLE. 1 S. John iii. 13-24. 



MARVEL not, my brethren, if the world 
hate you. We know that we have passed 
from death unto life, because we love the brethren. 
He that loveth not his brother abideth in death. 
Whosoever hateth his brother is a murderer : and 
ye know that no murderer hath eternal life abid- 
ing in him. Hereby perceive we the love of God, 
because He laid down His life for us : and we 
ought to lay down our lives for the brethren. 
But whoso hath this world's good, and seeth his 
brother have need, and shutteth ur> his bowels of 
compassion from him ; how dwelleth the love of 
God in him 1 My little children, let us not love 
in word, neither in tongue ; but in deed, and in 
truth. And hereby we know that we are of the 



* s. 


SMS 


1 John 


% I- 


-IS. 




Ro 


nan. 


1 Pet. 5. 


6-11 






Eastern. 


Rom. 5. 


i-io 







truth, and shall assure our hearts before Him. 
For if our heart condemn us, God is greater than 
our heart, and knoweth all things. Beloved, if 
our heart condemn us not, then have we confidence 
towards God. And whatsoever we ask, we receive 
of Him, because we keep His commandments, and 
do those things that are pleasing in His sight. 
And this is His commandment, That we should 
believe on the Name of His Son Jesus Christ, 
and love one another, as He gave us command- 
ment. And he that keepeth His commandments 
dwelleth in Him, and He in him : and hereby we 
know that He abideth in us, by the Spirit Which 
He hath given us. 



r THE GOSPEL. S. Luke xiv. 16-24. 



A CERTAIN man made a great supper, and 
bade many ; and sent his servant at supper- 
time to say to them that were bidden, Come, for 
all things are now ready. And they all with one 
consent began to make excuse. The first said 
unto him, I have bought a piece of ground, and 
I must needs go and see it ; I pray thee have me 
excused. And another said, I have bought five 
yoke of oxen, and I go to prove them ; I pray 
thee have me excused. And another said, I have 
married a wife, and therefore I cannot come. 
So that servant came, and shewed his lord these 



c s. e. ii.asp. b. 

Roman. J.uke 
15. 1-10. 

Eastern. Matt. 6. 
22-34. 



things. Then the master of the -house being 
angry said to his servant, Go out quickly into 
the streets and lanes of the city, and bring in 
hither the poor, and the maimed, and the halt, 
and the blind. And the servant said, Lord, it 
is done as thou hast commanded, and yet there 
is room. And the lord said unto the servant, 
Go out into the high-ways and hedges, and com- 
pel them to come in, that my house may be filled. 
For I say unto you, That none of those men 
which were bidden shall taste of my supper. 



THE THIRD SUNDAY AFTER TRINITY. 
Dominica III. post Trinitatem. 
THE COLLECT. 



O 



LORD, we beseech Thee mercifully to hear 
us ; and grant that we, to whom Thou hast 



Hebd. 
Pent. 



W Greg. 

iv. post 

Mur, ii. 165. 



'ORATIO. 



DEPRECATIONEM nostram quaesumus, 
Domine, benignus exaudi ; et quibus sup- 



tian love ; and the utter incompatibility of such a condition 
with a life that will gain the award of future happiness. In 
teaching this truth our Blessed Lord also revealed to us the 
intermediate state. Although the Last Judgement was very 
distant when He told the Jews this history of two men who 
had, perhaps, been known to them, yet He put it beyond 
doubt that the souls which had departed from their bodies 
were as living and conscious as they had ever been, and that 
their condition was already that of those upon whom a pre- 
liminary judgement had been passed ; an award of happiness 
to the one, of torment to the other. 

Introit.' — My trust is in Thy mercy, and my heart is joy- 
ful in Thy salvation. I will sing of the Lord, because He 
hath dealt so lovingly with me. Ps. How long wilt Thou 
forget me, Lord, for ever ? How long wilt Thou hide Thy 
face from me ? Glory be. 

THE SECOND SUNDAY AETER TRINITY. 
The present beautiful version of the ancient Collect for 
this day was substituted for the literal translation which had 



previously been used, in 1G61. Cosin added " O Heavenly 
Father " at the end of the old Collect, as if attempting to 
remedy its abruptness ; but the subsequent remoulding of 
the whole into its present form was a happy improvement, 
giving us one of the finest of our English Collects. It will be 
observed that its tone is in close agreement with that of the 
Introit. 

The subject of Active Love is again taken up on this Sun- 
day, the Epistle coming from a preceding chapter of St. John 
to that used on the previous Sunday, and the Gospel from an 
earlier chapter of St. Luke. 

Introit. — The Lord was my upholder. Ho brought me 
forth also into a place of liberty ; He brought me forth even 
because He had a favour unto me. Ps. I will love Thee, O 
Lord my Strength ; the Lord is my stony rock and my defence, 
and my Saviour. Glory bo. 

THE THIRD SUNDAY AFTER TRINITY. 

The Christian virtue of Humility is sot forth in the Epistle 
for this Sunday in the words of St. Peter, and illustrated in 



io6 



Cfjc jFourtb ^unnap after Crinitp. 



given an hearty desire to pray, may by Thy 
mighty aid be defended and comforted in all 
dangers and adversities ; through Jesus Christ 
our Lord. Amen. 



"THE EPISTLE. 1 

ALL of you be subject one to another, and 
-L-±- be clothed with humility: for God resist- 
eth the proud, and giveth grace to the humble. 
Humble yourselves therefore under the mighty 
hand of God, that He may exalt you in due time ; 
casting all your care upon Him, for He careth for 
you. Be sober, be vigilant ; because your adver- 
sary the devil, as a roaring lion, walketh about 
seeking whom he may devour : whom resist sted- 



5- &■ m- 

. 6-i i. 
Roman. 



18-23. 



plicandi praestas affectum, tribue defensionis 
auxiliuin. Per. 



Peter v. 5-11. 

fast in the faith, knowing that the same afflic- 
tions are accomplished in your brethren that 
are in the world. But the God of all grace, Who 
hath called us unto His eternal glory by Christ 
Jesus, after that ye have suffered a while, make 
you perfect, stablish, strengthen, settle you. To 
Him be glory and dominion for ever and ever. 
Amen. 



*THE GOSPEL. S. Luke xv. 1-10. 



THEN" drew near unto Him all the Publicans 
and sinners for to hear Him. And the Pha- 
risees and Scribes murmured, saying, This Man 
receiveth sinners, and eateth with them. And 
He spake this parable unto them, saying, What 
man of you having an hundred sheep, if he lose 
one of them, doth not leave the ninety and nine 
in the wilderness, and go after that which is lost, 
until he find it 1 And when he hath found it, he 
layeth it on his shoulders, rejoicing. And when 
he cometh home, he calleth together his friends 
and neighbours, saying unto them, Rejoice with 
me, for I have found my sheep which was lost. 



Roma 


P 


as P. B. 
Luke 


IS- I-" 
f£as(ei 


ft. 


Matt. 8. 


5-13- 







I say unto you, That likewise joy shall be in 
heaven over one sinner that repenteth, more than 
over ninety and nine just persons, which need 
no repentance. Either what woman having ten 
pieces of silver, if she lose one piece, doth not 
light a candle, and sweep the house, and seek 
diligently till she find it ? And when she hath 
found it, she calleth her friends and her neigh- 
bours together, saying, Rejoice with me, for I 
have found the piece which I had lost. Like- 
wise, I say unto you, There is joy in the pre- 
sence of the angels of God over one sinner that 
repenteth. 



THE FOURTH SUNDAY AFTER TRINITY. 

Dominica IV. post Trinitatem. 



Hebcl. v. 
Pent. Mur. 



THE COLLECT. 

OGOD, the Protector of all that trust in Thee, 
without Whom nothing is strong, nothing 
is holy ; Increase and multiply upon us Thy 
mercy ; that, Thou being our Ruler and Guide, we 
may so pass through things temporal, that we 
finally lose not the things eternal : Grant this, O 
heavenly Father, for Jesus Christ's sake our 
Lord. Amen. 



rf THE EPISTLE. 

I RECKON that the sufferings of this present *s 
time are not worthy to be compared with 
the glory which shall be revealed in us. For 



Greg. 

pObt 

ii. 166. 



Roman. 
8- IS . 
Eastern, 

IO. I-IO. 



'ORATIO. 

PROTECTOR in Te sperantium Deus, sine 
Quo nihil est validum, nihil sanctum ; 
multiplica super nos misericordiam Tuam, ut Te 
Rectore, Te Duce, sic transeamus per bona tempo- 
ralia, ut non amittamus aeterna. Per Dominum. 



Rom. viii. 18-23. 

the earnest expectation of the creature waiteth 
for the manifestation of the sons of God. For 
the creature was made subject to vanity, not 



. as P. B 
i Pet. 3 



the Gospel by the example of our Blessed Lord in receiving 
sinners and eating with them. The Collect, however, seems 
to take its tone from the latter portion of the Epistle, which 
speaks of the afflictions and sufferings to which the early 
Christians were subjected. The Epistle and the Collect are, in 
fact, much more frequently associated together in tone and 
language than the Collect and the Gospel ; indicating a proba- 
bility that the Gospels were not read in the Communion Ser- 
vice until a later period than that in which the Epistles came 
to be used. 

Introit. — Turn Thee unto me, and have mercy upon me : 
for I am desolate and in misery. Look upon my adversity 
and misery ; and forgive me all my sin, O my God. Ps. Unto 
Thee, Lord, will I lift up my soul ; my God, I have put 
my trust in Thee ; O let me not be confounded. Glory be. 

THE FOURTH SUNDAY AFTER TRINITY. 

In the Gospel for this day, Mercy, another of the Christian 
virtues, is set forth in the words of our Lord, beginning, "Be 
ye therefore merciful, as your Father also is merciful," enforced 
by the proverbs of the blind leading the blind, the disciple 
not being above his Master, and of the mote and the beam. 



The Collect also refers to the mercy of our heavenly Father, 
and seems to have been suggested by the Gospel. But, as on 
the preceding Sunday, the Epistle seems to have been selected 
with reference to a time when the Church was passing through 
some great tribulation, and when Christians needed frequently 
to be reminded that they had here no continuing city, but 
must look beyond the sufferings of this present time to the 
glory hereafter to be revealed. 

It is possible that the Gospel may have been selected under 
the influence of similar circumstances, an age of martyrdoms 
suggesting to those who had so clear a vision of Christ's 
example the duty of mercy and love towards their persecutors. 
For themselves they could only look to that future bliss which 
was to outweigh the present suffering : for the Church of 
succeeding days they could leave such a legacy as St. Stephen 
did, when he prayed with his dying lips, " Lord, lay not this 
sin to their charge. " The Introit for the day seems equally 
to reflect an age of persecution. 

Introit. — The Lord is my light and my salvation ; whom 
then shall I fear : the Lord is the strength of my life ; of 
whom then shall I be afraid ? When the wicked, even mine 
enemies, and my foes, came upon me to eat up my flesh, they 



C&e jFiftf) §>untiap after Crinitp. 



307 



willingly, but by reason of Him Who hath sub- 
jected the same in hope : because the "creature 
itself also shall be delivered from the bondage 
of corruption, into the glorious liberty of the 
children of God. For we know that the whole 
creation groaneth, and travaileth in pain together 



a In all these places 
this is "the crea- 
ture" [^t/Vk], as 
in the fourth place, 
where the spelling 
is "creation." 



until now. And not only they, but ourselves 
also, which have the first-fruits of the Spirit, 
even we ourselves groan within ourselves, waiting 
for the adoption, to wit, the redemption of our 
body. 



* THE GOSPEL. S. Luke vi. 36-42. 



BE ye therefore merciful, as your Father also 
is merciful. Judge not, and ye shall not 
be judged : condemn not, and ye shall not be 
condemned : forgive, and ye shall be forgiven : 
give, and it shall be given unto you ; good mea- 
sure, pressed down, and shaken together, and 
running over, shall men give into your bosom. 
For with the same measure that ye mete withal, 
it shall be measured to you again. And He 
spake a parable unto them, Can the blind lead 
the blind ? shall they not both fall into the ditch 1 
The disciple is not above his master ; but every 



> & £. $ 


as P. 


B. 


Roman. 


Matt 


■;• 


20-24. 






Eastern, 


Matt 


s. 


28-34. 







one that is perfect shall be as his master. And 
why beholdest thou the mote that is in thy 
brother's eye, but perceivest not the beam that is 
in thine own eye? Either how canst thou say 
to thy brother, Brother, let me pull out the 
mote that is in thine eye, when thou thyself 
beholdest not the beam that is in thine own 
eye ? Thou hypocrite, cast out first the beam out 
of thine own eye, and then shalt thou see clearly 
to pull out the mote that is in thy brother's 
eye. 



The Fifth Sunday after Trinity. 

Dominica V. post Trinitatem. 



THE COLLECT. 

GRANT, O Lord, we beseech Thee, that the 
course of this world may be so peaceably 
ordered by Thy governance, that Thy Church 
may joyfully serve Thee in all godly quietness ; 
through Jesus Christ our Lord. Amen. 



c S. $ 


■ m- 


Greg". 


Hebff 




post 


Pent. 


Leo, 


Mur. 


'■ 379- 







'ORATIO. 

DA nobis qusesumus, Domine, ut et mundi 
cursus pacifice nobis Tuo ordine dirigatur 
et Ecclesia Tua tranquilla devotione lsetetur. Per 
Dominum. 



Roman. 



12. 6-14. 



rf THE EPISTLE 
T)E ye all of one mind, having compassion one 
"^ of another, love as brethren, be pitiful, be 
courteous ; not rendering evil for evil, or railing 
for railing ; but contrariwise blessing ; knowing 
that ye are thereunto called, that ye should 
inherit a blessing. For he that will love life, and 
see good days, let him refrain his tongue from 
evil, and his lips that they speak no guile : let 
him eschew evil, and do good ; let him seek 



1 S. Pet. iii. 8-15. 

peace, and ensue it 



as P. B. 
Rom. 6, 



For the eyes of the Lord 
are over the righteous, and His ears are open 
unto their prayers : but the face of the Lord is 
against them that do evil. And who is he that 
will harm you, if ye be followers of that tvhich 
is good 1 But and if ye suffer for righteousness' 
sake, happy are ye : and be not afraid of their 
terror, neither be troubled ; but sanctify the Lord 
God in your hearts. 



Roma 



hastern, 
=7-35- 



'THE GOSPEL. 

IT came to pass, that as the people pressed 
upon Him to hear the Word of God, He 
stood by the lake of Gennesareth, and saw two 
ships standing by the lake ; but the fishermen 
were gone out of them, and were washing their 
nets. And He entered into one of the ships, 
which was Simon's, and prayed him that he 



. as P. B 

Mark 8 



Matt. 9. 



S. Luke v. 1-11. 

would thrust out a little from the land : and He 
sat down, and taught the people out of the ship. 
Now when He had left speaking, He said unto 
Simon, Launch out into the deep, and let down 
your nets for a draught. And Simon answering 
said unto Him, Master, we have toiled all the 
night, and have taken nothing ; nevertheless, at 



stumbled and fell. Ps. Though an host of men were laid 
against me, yet shall not my heart be afraid. Glory be. 

THE FIFTH SUNDAY AFTER TRINITY. 

The ancient Leonine Collect for this day seems to have 
been suggested, says Bright, like several of the same age, by 
the disasters of the dying Western Empire. 1 It has, how- 
ever, a plain connection with the Gospel, which was pro- 
bably selected at an earlier date. Like others of our Lord's 
miracles, this one was a parable as well, in which He was 
teaching the Apostles principles respecting their future work. 
The sea is the world, the net is the Church, the Apostles are 
fishers of men, Christ is He Who in the spiritual as in the 
actual world bids them let down the net, and also gathers into 
it the great multitude of fishes. Very significant is it, then, 
that with this parabolic miracle in the Gospel, the Collect 
should pray Him Whose Presence was the wealth and the 

' muoin's Ancient Collects, p. 208. 



safety of the fishermen that He will so order the waves of 
this troublesome world that the Ark of the Church may ever 
ride over them in peace, and serve Him by gathering in souls 
into her nets with all godly quietness through the blessing 
of the Saviour's Presence. The Epistle is in close agreement 
with this tone, — " The eyes of the Lord are over the righteous, 
and His ears are open unto their prayers. . . . Who is ho 
that will harm you if ye be followers of that which is good ?" 
Like those of the preceding Sundays, it reflects a time of per- 
secution, such as was passing over the Church when St. Peter 
wrote ; but it also breathes the strong faith of him who had 
said, "Lord, if it be Thou, bid me come unto Thee on the 
water," and whose experience had taught him that if Jesus bo 
in the ship, no waves or storms can prevail to overwhelm it. 

Inteoit. — Hearken unto my voice, Lord, when I cry 
unto Thee : have mercy upon me, and hear me. Thou hast 
been my succour : leave me not, neither forsako me, O God 
of my salvation. Ps. The Lord is my Light and my Salva- 
tion, whom then shall I fear? 



3 o8 



Ctje ^irtb antJ ^etjentb ^untiaps after Crinitp. 



Thy word I will let down the net. And when 
they had this done, they inclosed a great multi- 
tude of fishes, and their net brake. And they 
beckoned unto their partners which were in the 
other ship, that they should come and help them. 
And they came, and filled both the ships, so that 
they began to sink. When Simon Peter saw it, 
he fell down at Jesus' knees, saying, Depart from 
me, for I am a sinful man, O Loed. For he was 



astonished, and all that were with him, at the 
draught of the fishes which they had taken ; and 
so was also James and John, the sons of Zebedee, 
which were partners with Simon. And Jesus 
said unto Simon, Fear not, from henceforth thou 
shaft catch men. And when they had brought 
their ships to land, they forsook all, and followed 
Him. 



THE SIXTH SUNDAY AFTER TRINITY. 

Dominica VI. j>ost Trinitatem. 



THE COLLECT. 

OGOD, Who hast prepared for them that love 
Thee such good things as pass man's under- 
standing; Pour into our hearts such love toward 
Thee, that we, loving Thee above all things, may 
obtain Thy promises, which exceed all that we 
can desire ; through Jesus Chkist our Loed. 
Amen. 



«&S. ft- Greg. 
Hebd. vii. post 
Pent. Gelas. iii. i. 
Mur. i. 687. 



« ORATIO. 

DEUS Qui diligentibus Te bona invisibilia 
prseparasti ; inf unde cordibus nostris Tui 
amoris affectum ; ut Te in omnibus et super 
omnia diligentes, proinissiones Tuas, quae 
omne desiderium superant, consequamur. Per 
Dominum. 



*THE EPISTLE. Rom. vi. 3-11. 



KNOW ye not, that so many of us as were 
baptized into Jesus Cheist were baptized 
into His death 1 Therefore we are buried with 
Him by baptism into death ; that like as Cheist 
was raised up from the dead by the glory of the 
Fathee, even so we also should walk in newness 
of life. For if we have been planted together 
in the likeness of His death, we shall be also in 
the likeness of His resurrection : knowing this, 
that our old man is crucified with Him, that the 
body of sin might be destroyed, that henceforth 



* s. g. m 


as P. B. 


Roman. 


Rom. 6. 


19.23. 




Eastern. 


Rom. 


15- 1-7; 





we should not serve sin For He that is dead 
is freed from sin. Now if we be dead with 
Cheist, we believe that we shall also live with 
Him ; knowing that Cheist being raised from 
the dead dieth no more ; death hath no more 
dominion over Him. For in that He died, He 
died unto sin once ; but in that He liveth, He 
liveth unto God. Likewise reckon ye also your- 
selves to be dead indeed unto sin, but alive unto 
God, through Jesus Cheist our Loed. 



'THE GOSPEL. S. Matt. v. 20-26. 



TESUS said unto His disciples,] Except your 
VX) righteousness shall exceed the righteousness 
of the Scribes and Pharisees, ye shall in no case 
enter into the Kingdom of Heaven. Ye have 
heard that it was said by them of old time, Thou 
shalt not kill : and whosoever shall kill, shall be 
in danger of the judgement. But I say unto you, 
that whosoever is angry with his brother without 
a cause shall be in danger of the judgement : and 
whosoever shall say to his brother, Eaca, shall 
be in danger of the council : but whosoever shall 
say, Thou fool, shall be in danger of hell-fire. 



- S. g. W- Matt. 5. 

20-24. 

Roman. Matt. 7. 
IS-21. 

Basttrn. Matt. 9. 
27-35- 



Therefore if thou bring thy gift to the altar, and 
there rememberest that thy brother hath ought 
against thee ; leave there thy gift before the altar, 
and go thy way, first be reconciled to thy 
brother, and then come and offer thy gift. 
Agree with thine adversary quickly, whiles thou 
art in the way with him ; lest at any time the 
adversary deliver thee to the judge, and the judge 
deliver thee to the officer, and thou be cast into 
prison. Verily I say unto thee, Thou shalt by 
no means come out thence, till thou hast paid 
the uttermost farthing. 



The Seventh Sunday after Trinity. 

Dominica VII. post Trinitatem. 



THE COLLECT. 

10RD of all power and might, Who art the 
J Author and Giver of all good things ; Graft 



d&.^.ft. Greg. 
Hebd. viii. post 
Pent. Gelas. Hi. 2. 
Mur. i. 687. 



d ORATIO 

DEUS virtutum, Cujus est totum quod est 
optimum ; insere pectoribus nostris amorem 



THE SIXTH SUNDAY AFTER TRINITY. 

This day sets forth the principle that the obligation of the 
old law is heightened under the New Dispensation : as also 
that the stricter obligation of the new law is accompanied by 
a proportionate increase in the grace by which the duty of 
obedience to God may be fulfilled. Christ's law extends to 
the wilful conception of an act as well as to the act itself, and 
accounts the one a sin as well as the other. But Christ's 
death and resurrection extend themselves to the sacrament 
of Baptism, making it the means of a death unto sin and a 
new birth unto righteousness : and thus endowing Christians 
with a power to fulfil the requirements of His law which 
otherwise they could not possess. The power of Christ 
against sin becomes thus not only a power external to the 



soul, but an inward capacity, the practical use or disuse of 
which is at the will of those to whom it is given. 

Introit. — The Lord is my strength, and He is the whole- 
some defence of His Anointed. save Thy people, and give 
Thy blessing unto Thine inheritance ; feed them, and set 
them up for ever. Ps. Unto Thee will I cry, Lord, my 
strength ; think no scorn of me, lest if Thou make as though 
Thou hearest not, I become like them that go down into the 
pit. Glory be. 

THE SEVENTH SUNDAY AFTER TRINITY. 

The Collect for this day has expressions in it which seem 
to connect its prayer with both the Epistle and the Gospel. 
The petition, "Graft in our hearts the love of Thy Name," 



Cf)C OEigbtf) ^untiap after Crinitp. 



309 



in our hearts the love of Thy Name, increase in 
us true religion, nourish us with all goodness, and 
of Thy great mercy keep us in the same ; through 
Jesus Christ our Lord. Amen. 

"THE EPISTLE. Eom. vi 

I SPEAK after the manner of men, because of 
the infirmity of your flesh : for as ye have 
yielded your members servants to uncleanness, 
and to iniquity, unto iniquity ; even so now yield 
your members servants to righteousness, unto 
holiness. For when ye were the servants of sin, 
ye were free from righteousness. What fruit 



Roman. 
12-17. 

Eastern. 
1. 10-17. 



as P. I 
Rom. 



Tui nominis, et preesta in nobis religionis aug- 
mentum, ut quae sunt bona nutrias, ac pietatis 
studio quae sunt nutrita custodias. Per Dominum. 



19-23. 

had ye then in those things whereof ye are now 
ashamed 1 for the end of those things is death. 
But now being made free from sin, and become 
servants to God, ye have your fruit unto holi- 
ness, and the end everlasting life. For the wages 
of sin is death : but the gift of God is eternal 
life, through Jesus Christ our Lord. 



1 THE GOSPEL. S. Mark viii. 1-9. 



IN those days the multitude being very great, 
and having nothing to eat, Jesus called His 
disciples unto Him, and saith unto them, I have 
compassion on the multitude, because they have 
now been with Me three days, and have nothing 
to eat : and if I send them away fasting to their 
own houses, they will faint by the way; for 
divers of them came from far. And His disciples 
answered Him, From whence can a man satisfy 
these men with bread here in the wilderness 1 
And He asked them, How many loaves have ye ] 



Re 


8- IS 

man. 


as P. B. 
Luke 16 


1.9. 
Et 


stern. 


M 


tt 


H- 


14-22. 







And they said, Seven. And He commanded the 
people to sit down on the ground. And He took 
the seven loaves, and gave thanks, and brake, 
and gave to His disciples to set before them; 
and they did set them before the people. And 
they had a few small fishes ; and He blessed, and 
commanded to set them also before them. So 
they did eat, and were filled : and they took up 
of the broken meat that was left seven baskets. 
And they that had eaten were about four thou- 
sand. And He sent them away. 



The Eighth Sunday after Trinity. 

Dominica VIII. post Trinitatern. 
THE COLLECT. 



OGOD, Whose never-failing providence order- 
eth all things both in heaven and earth ; 
We humbly beseech Thee to put away from us 
all hurtful things, and to give us those things 
which be profitable for us ; through Jesus Christ 
our Lord. Amen. 



d THE EPISTLE. 

BPtETHEEN, we are debtors, not to the flesh, 
to live after the flesh. For if ye live after 
the flesh, ye shall die ; but if ye through the 
Spirit do mortify the deeds of the body, ye shall 
live. For as many as are led by the Spirit of 
God, they are the sons of God. For ye have not 
received the spirit of bondage again to fear ; but 



c S. ». p?. Greg. 
HebdT ix. post 
Pent. Gelas. iii. 3. 
Mur. i. 688. 



<*£.19. 


19. 


as P. B. 


Roma 




1 Cor. 


10. 6-13 






Easlet 


'«. 


1 Cor. 


3. 9-17. 







B 



''THE GOSPEL 
EWAB.E of false prophets, which come to 
you in sheep's clothing, but inwardly they 



' S. W.pJ.asP. B. 
Roman. Luke 19. 



^ORATIO. 

DEUS, Cujus providentia in sui dispositione 
non fallitur, Te supplices exoramus, ut 
noxia cuncta submoveas, et omnia nobis profutura 
concedas. Per Dominum. 



Rom. viii. 12-17. 

ye have received the spirit of adoption, whereby 
we cry, Abba, Father. The Spirit itself beareth 
witness with our spirit, that we are the children 
of God : and if children, then heirs ; heirs of 
God, and joint-heirs with Christ : if so be that 
we suffer with Him, that we may be also glori- 
fied together. 

S. Matt. vii. 15-21. 

are ravening wolves. Ye shall know them by 
their fruits : do men gather grapes of thorns, or 



appears to be suggested by the idea of good and evil fruit 
contained in the former; while "Giver of all good things " 
and "nourish us with all goodness" plainly point out a 
devotional application of the narrative which the Gospel gives 
of the Good Shepherd feeding His flock of four thousand with 
seven loaves and a few small fishes. The bondage of sin and 
the service of Christ are contrasted in the Epistle, which 
seems to be the source of the beautiful expression, "Whose 
service is perfect freedom," in the second Collect at Mattins. 
The same idea may be also found in the Gospel, where 
Christ's command that the people should sit down (though 
it seemed a mere arbitrary command) was followed by the 
reward of obedience, His bounty. 

Introit. — clap your hands together, all ye people ; 
sing unto God with the voice of melody. Ps. He shall sub- 
due the people under us, and the nations under our feet. 
Glory be. 

THE EIGHTH SUNDAY AFTER TRINITY. 

The Service of Christ is set forth in the Epistle of to-day 



as no slavery, but a sonship. Those who do the works of a 
true obedience to Him do them by the help of the Spirit of 
God ; those who are led by the Spirit of God are adopted 
children of Him whose Only-begotten received the same 
Spirit without measure ; those who are adopted sons of God 
are heirs of His eternal gifts, joint-heirs with Christ Himself, 
reigning with Him as priests and kings for ever. Such is the 
course of the Apostle's reasoning and revelation ; and it is 
further illustrated by the words of our Lord in the Gospel, 
which, as the saying of the Eternal Word, living and power- 
ful and sharper than any two-edged sword, discriminates 
between those who only say unto Him, " Lord, Lord," by an 
outward profession, and those whose sonship is mado evident 
by their fruits, the doing of the will of God. 

Introit.— We wait for Thy loving-kindness, God, in the 
midst of Thy temple. O God, according to Thy Name, so 
is Thy praise unto the world's end ; Thy right hand is full 
of righteousness. Ps. Great is the Lord, and highly to be 
praised ; in tho city of our God, even upon His holy hill. 
Glory be. 



3io 



Cbe sftintb §>untmp after Crinitp. 



figs of thistles 1 Even so every good tree bringetli 
forth good fruit ; but a corrupt tree bringetli forth 
evil fruit. A good tree cannot bring forth evil 
fruit ; neither can a corrupt tree bring forth good 
fruit. Every tree that bringeth not forth good 
fruit is hewn down, and cast into the fire. 



Wherefore by their fruits ye shall know them. 
Not every one that saith unto Me, Lord, Lord, 
shall enter into the Kingdom of Heaven ; but he 
that doeth the will of My Father Which is in 
Heaven. 



The Ninth Sunday after Trinity. 

Dominica IX. pout Trinitalem. 



THE COLLECT. 

GRANT to us, Lord, we beseech Thee, the 
spirit to think and do always such things 
as be rightful ; that we, who cannot do any thing 
that is good without Thee, may by Thee be 
enabled to live according to Thy will ; through 
Jesus Christ our Lord. Amen. 



" S>. to. $?. Greg. 
Hebo\ x. post Pent. 
Gelas. iii. 4. Leo. 
Mur. i. 434, 689; ii. 
168. 



"ORATIO. 

IARGIRE nobis, qusesumus, Domine, semper 
•1 spiritum cogitandi qua? recta sunt, propitius, 
et agendi ; ut qui sine Te esse non possumus, 
secundum Te vivere valeamus. Per Dominum. 



''THE EPISTLE. 1 Cor. x. 1-13. 



BRETHREN, I would not that ye should be 
ignorant, how that all our fathers were 
under the cloud, and all passed through the sea ; 
and were all baptized unto Moses in the cloud, 
and in the sea ; and did all eat the same spiritual 
meat, and did all drink the same spiritual drink : 
(for they drank of that spiritual Rock that fol- 
lowed them; and that Rock was Christ.) But 
with many of them God was not well pleased ; 
for they were overthrown in the wilderness. Now 
these things were our examples, to the intent we 
should not lust after evil things, as they also 
lusted. Neither be ye idolaters, as were some of 
them ; as it is written, The people sat down to 
eat and drink, and rose up to play. Neither let 
us commit fornication, as some of them committed, 



* s. g. n. 

io. 6-13. 

Roman. 
12. 2-11. 

Eastern. 
4. 9-l6- 



I Cor. 
1 Cor. 
1 Cor. 



and fell in one day three and twenty thousand. 
Neither let us tempt Christ, as some of them 
also tempted, and were destroyed of serpents. 
Neither murmur ye, as some of them also mur- 
mured, and were destroyed of the destroyer. 
Now all these things happened unto them for 
ensamples : and they are written for our admoni- 
tion, upon whom the ends of the world are come. 
Wherefore let him that thinketh he standeth take 
heed lest he fall. There hath no temptation taken 
you, but such as is common to man : but God is 
faithful, Who will not suffer you to be tempted 
above that ye are able ; but will with the tempta- 
tion also make a way to escape, that ye may be 
able to bear it. 



r THE GOSPEL. S. Luke xvi. 1-9. 



r TESUS] said unto His disciples, There was 
LfJ a certain rich man which had a steward ; 
and the same was accused unto him that he had 
wasted his goods. And he called him, and said 
unto him, How is it that I hear this of thee 1 
Give an account of thy stewardship ; for thou 
mayest be no longer steward. Then the steward 
said within himself, What shall I do ? for my lord 
taketh away from me the stewardship : I cannot 
dig, to beg I am ashamed. I am resolved what 
to do, that, when I am put out of the steward- 
ship, they may receive me into their houses. So 
he called every one of his lord's debtors unto him, 
and said unto the first, How much owest thou 



c S>. to.. J), as P. B. 

Roman. Luke 18. 
9-14. 

Eastern, 
17. 14-23- 



Matt. 



unto my lord ] And he said, An hundred 
measures of oil. And he said unto him, Take 
thy bill, and sit down quickly, and write fifty. 
Then said he to another, And how much owest 
thou ] And he said, An hundred measures of 
wheat. And he said unto him, Take thy bill, 
and write fourscore. And the lord commended 
the unjust steward, because he had done wisely: 
for the children of this world are, in their genera- 
tion, wiser than the children of light. And I say 
unto you, Make to yourselves friends of the 
mammon of unrighteousness ; that when ye fail, 
they may receive you into everlasting habita- 
tions. 



THE NINTH SUNDAY AFTER TRINITY. 

The keynote of the Office for this day is struck by our 
Lord's words in the end of the Gospel, ' ' Make to yourselves 
friends of the Mammon of unrighteousness, that when ye fail, 
they may receive you into everlasting habitations." For 
by the unjust steward in the parable, of which these words 
give the application, is represented the Christian in his way 
through this life ; and the children of Israel are represented 
to us in the Epistle on their way through the wilderness. By 
the temptations to which the latter were subjected are set 
forth as in a living parable the lot of the ' ' children of light, " 
who also must pass through such temptations as are " com- 
mon to man. " The worldly wisdom of the steward our Lord 
uses as an example of the manner in which the children of 
light are to use the temptations of life as a means by which 
they may make friends in heaven among the angels and saints. 
Out of the Mammon of unrighteousness — the idols of this 



life which men are tempted to fall down and worship — this 
profit may arise to him who is tempted, that his trial by their 
means is like our Lord's temptation by Satan, a trial which 
will result in greater perfection and fitness for the further 
work set before him to do, if due use is made of that way of 
escape by which he may be able to bear it. Such temptations 
were offered to the first Israel, and the people gave way before 
them ; they are also offered to God's new Israel, and the 
words of our Lord are an exhortation to them, that as 
"children of light" they should be as wise for spiritual 
objects as " the children of this world " (recklessly irreligious, 
yet provident and politic, men) are for the objects which 
they set themselves to attain as the desire of their life. 

Introit. — Behold, God is my helper : the Lord is with 
them that uphold my soul. He shall reward evil unto mine 
enemies ; destroy Thou them in Thy truth. Ps. Save me, 
O God, for Thy Name's sake ; and avenge me in Thy strength. 
Glory be. 



Cfre Cenrt) anD OEletoentb ^tmDap0 after Crinitp. 



311 



THE TENTH SUNDAY AFTER TRINITY. 
Dominica X. -post Trinitatem. 



THE COLLECT. 

IET Thy merciful ears, O Lord, be open to 
■A the prayers of Thy humble servants ; and 
that they may obtain their petitions make them 
to ask such things as shall please Thee ; through 
Jesus Christ our Lord. Amen. 



«&. 



l.fg. Gelas. 
Leo. Mur. 
689 ; ii. 169. 



ORATIO. 

PATEANT aures misericordise Tuse, Domine, 
precibus supplicantium ; et ut petentibus 
desiderata concedas, fac eos quae Tibi placita sunt 
postulare. Per Dominum nostrum. 



*THE EPISTLE. 1 Cor. xii. 1-11. 



CONCERNING spiritual gifts, brethren, I 
would not have you ignorant. Ye know 
that ye were Gentiles, carried away unto these 
dumb idols, even as ye were led. Wherefore I 
give you to understand, that no man speaking 
by the Spirit of God calleth Jesus accursed ; 
and that no man can say that Jesus is the Lord, 
but by the Holt Ghost. Now there are diver- 
sities of gifts, but the same Spirit. And there 
are differences of administrations, but the same 
Lord. And there are diversities of operations, 
but it is the same God, Which worketh all in all 



*£. 



Eastern. 

9. 2-12. 



1 Cor. 
1 Cor. 
1 Cor. 



'THE GOSPEL. S 
He beheld the 
saying, If thou 



Luke 



AND when He was come near 
/~~V city, and wept over it, 
hadst known, even thou, at least in this thy day. 
the things which belong unto thy peace ! but now 
they are hid from thine eyes. For the days shall 
come upon thee, that thine enemies shall cast a 
trench about thee, and compass thee round, and 
keep thee in on every side, and shall lay thee 
even with the ground, and thy children within 



<s.g-$ 




Roman. 


Mark 7. 


3'-37' 
bastern. 


Matt. 


18. 23-25. 





But the manifestation of the Spirit is given to 
every man to profit withal. For to one is given 
by the Spirit the word of wisdom ; to another 
the word of knowledge by the same Spirit ; to 
another faith by the same Spirit ; to another the 
gifts of healing by the same Spirit ; to another 
the working of miracles; to another prophecy; 
to another discerning of spirits ; to another divers 
kinds of tongues; to another the interpretation 
of tongues. But all these worketh that one and 
the self-same Spirit, dividing to every man sever- 
ally as He will. 

xix. 41-47. 

thee ; and they shall not leave in thee one stone 
upon another ; because thou knewest not the 
time of thy visitation. And He went into the 
temple, and began to cast out them that sold 
therein, and- them that bought, saying unto them, 
It is written, My house is the house of prayer : 
but ye have made it a den of thieves. And He 
taught daily in the temple. 



The Eleventh Sunday after Trinity. 

Dominica XL post Trinitatem. 



THE COLLECT. 

OGOD, Who declarest Thy Almighty power 
most chiefly in shewing mercy and pity ; 
Mercifully grant unto us such a measure of Thy 
grace, that we, running the way of Thy com- 
mandments, may obtain Thy gracious promises, 
and be made partakers of Thy heavenly treasure ; 
through Jesus Christ our Lord. Amen. 



*%.&.&. Greg. 
Hebd. xii. post 
Pent. Gelas. iii. 6. 
Mur. i. 690, ii. 169. 



•'ORATIO. 

DEUS, Qui omuipotentiam Tuam parcendo 
maxime et miserando manifestas ; multi- 
plica super nos gratiam Tuam, ut ad Tua promissa 
currentes, ccelestium bonorum facias esse con- 
sortes. Per. 



THE TENTH SUNDAY AFTER TRINITY. 

There is a touching connection between the Epistle and 
Gospel of this day which seems as if it could hardly be 
accidental ; or, if it is, offers an illustration of the manner in 
which all Holy Scripture gives evidence that it is drawn from 
one Fountain of truth. The Gospel shews our Blessed Lord 
weeping over Jerusalem, because she had failed to recognize 
the things that belonged to her peace. The Prince of Peace 
had come to her, offering the good gifts which are ever the 
fruits of His Presence, but her eyes had been blinded by her 
wilfulness, those gifts of peace had been rejected, and now 
they were hid from her. Our Lord's last words of warning a 
few days afterwards were in the same strain, " Walk while 
ye have the light, lest darkness come upon you. . . . While 
ye have light, believe in the light, that ye may be the 
children of light." They were the last public words of the 
Light of the world before His Passion began ; and when He 
had spoken them, He " departed, and did hide Himself from 
them " [John xii. 36]. With such an experience before the 
new Israel of God, the Apostle St. Paul exhorts them not 
to be ignorant of the spiritual gifts with which they have 
been blessed : those manifold operations of the Holy Ghost 
on the souls of men, by which they are fitted for the work of 



the ministry, or for that of ordinary Christian life. And the 
association of these two portions of Holy Scripture comes as 
a perennial warning to Churches in their corporate capacity, 
and to individual Christians, calling them to remember that 
as Jesus had cause to weep over the neglect of His gifts when 
offered to the Jews, so is such a neglect cause of sorrow even 
now in Heaven, and may be followed by the judgement which 
fell upon her of old who knew not the time of her visitation. 
The enemies of the Church are ever ready to dig their trenches 
and compass her around, and lay her even with the ground. 
Her true strength is, that she should ever remember and use 
her spiritual gifts, and know the value of Christ's Presence 
in the time when He visits her with His salvation. 

Intkoit. — When I cried unto the Lord, He heard my voice 
in the battle that was against me : yea, even God that 
cndureth for ever shall hear me and cast them down. O cast 
thy burden upon the Lord, and He shall nourish thee. Ps. 
Hear my prayer, Lord, and hide not Thyself from my 
petition. Take heed unto me, and hear me. Glory be. 

THE ELEVENTH SUNDAY AFTER TRINITY. 
The subject of this Sunday is tho mercy and pity of 
Almighty God in bestowing the power of supernatural grace 



3 I2 



Cfrc Ctoclftb g>untmp after Cunitp, 



" THE EPISTLE. 1 Cor. 

BKETHKEN, I declare unto you the Gospel <>2>.&ti. -cor. 
which I preached unto you, which also ye Roman. 2 cor. 3 . 
have received, and wherein ye stand : by which Eastern as p. b. 
also ye are saved, if ye keep in memory what 
I preached unto you, unless ye have believed 
in vain. For I delivered unto you first of all, 
that which I also received, how that Christ died 
for our sins, according to the Scriptures ; and 
that He was buried ; and that He rose again the 
third day, according to the Scriptures ; and that 
He was seen of Cephas, then of the twelve : after 
that, He was seen of above five hundred brethren 
at once ; of whom the greater part remain unto 

'THE GOSPEL. S. Luke 
TESUS] spake this parable unto certain which 
L?J trusted in themselves that they were 
righteous, and despised others : Two men went 
up into the temple to pray ; the one a Pharisee, 
and the other a Publican. The Pharisee stood 
and prayed thus with himself, God, I thank 
Thee, that I am not as other men are, extor- 
tioners, unjust, adulterers, or even as this Publi- 
can : I fast twice in the week, I give tithes of all 



Roman. 

33-37- 
Eastern 

IQ. l6-20. 



. as P. B. 
Luke 10. 



XV. 1-11. 

this present; but some are fallen asleep : after 
that, He was seen of James ; then of all the 
Apostles : and last of all, He was seen of me also, 
as of one born out of due time. For I am the 
least of the Apostles, that am not meet to be 
called an Apostle, because I persecuted the Church 
of God. But by the grace of God I am what I 
am : and His grace which was bestowed upon 
me was not in vain ; but I laboured more abun- 
dantly than they all ; yet not I, but the grace 
of God which was with me. Therefore 
whether it were I or they, so we preach, and so 
ye believed. 

xviii. 9-14. 

that I possess. And the Publican, standing afar 
off, would not lift up so much as his eyes unto 
heaven, but smote upon his breast, saying, God 
be merciful to me a sinner. I tell you, this man 
went down to his house justified rather than the 
other : for every one that exalteth himself shall 
be abased ; and he that humbleth himself shall 
be exalted. 



The Twelfth Sunday after Trinity. 



Dominic 
THE COLLECT. 
ALMIGHTY and everlasting God, Who art 
. i"V always more ready to hear than we to 
pray, and art wont to give more than either we 
desire, or deserve ; Pour down upon us the abun- 
dance of Thy mercy ; forgiving us those things 
whereof our conscience is afraid, and giving us 
those good things which we are not worthy to 
ask, but through the merits • and mediation of 
Jesus Christ, Thy Son, our Lord. Amen. 

rf THE EPISTLE 

SUCH trust have we through Christ to God- 
ward : not that we are sufficient of our- 
selves to think any thing as of ourselves ; but 
our sufficiency is of God. Who also hath made 
us able ministers of the New Testament ; not of 
the letter, but of the Spirit : for the letter killeth, 
but the Spirit giveth life. But if the minis- 
tration of death written and engraven in stones 



a XII. post Trinitatem. 

'ORATIO. 

OMNIPOTENT sempiterne Deus, Qui abun- 
dantia pietatis Tuse et merita supplicum 
excedis et vota ; effunde super nos misericordiam 
Tuam ; ut dimittas qua? conscientia metuit, et 
adjicias quae oratio non prsesuniit. Per Domi- 

NUM. 



'■ S. If. 1§. Greg. 
Hebu. xiii. pobt 
Pent. Gelas. hi. 7. 
Leo. Mur. i. 418, 
690 ; ii. 170. 



2 Cor, 



*&S. 


V 






Roma 




Gal. 


S- 


l6-2C. 








Easier 




1 L 


or. 


16. 13-24. 







iii. 4-9. 

was glorious, so that the children of Israel could 
not stedfastly behold the face of Moses for the 
glory of his countenance, which glory was to be 
done away ; how shall not the ministration of the 
Spirit be rather glorious 1 For if the ministration 
of condemnation be glory, much more doth the 
ministration of righteousness exceed in glory. 



as a free and undeserved gift upon sinners. St. Paul's ' ' I am 
the least of the Apostles, that am not meet to be called 
an Apostle, because I persecuted the Church of God," is a 
parallel to the Publican's " God be merciful to me a sinner : " 
and our Lord's declaration that the Publican went down to 
his house justified because of his humility, is a parallel to the 
inspired words of the Apostle, "By the grace of God lam 
what I am . . . yet not I, but the grace of God which was 
with me." "Ancient writers, as St. Augustine and others," 
says Isaac Williams, " delight to dwell on these words of St. 
Paul, as so expressive of his sweet, trembling humility, fear- 
ing to contemplate himself, except in his sins and infirmities, 
and losing all sense of his greatness in God ; fearful lest he 
should presume, and so lose by presumption all that crown of 
hope and joy which by humility he had gained." This tone 
of the holy Apostle, and that of the Publican, is strikingly 
taken up by the Collect, which offers also a fine specimen of 
the fulness of devotion which may be gathered into this form 
of prayer. Short as it is, this Collect contains five several 
subjects, each of which is like the condensation of a volume 
of devotion. Those subjects are [1] the mercy of God; and 
let it be noted, how suggestive is the idea that this mercy is 
the chief manifestation of Almighty Power : [2] the grace of 



God, as His gift, according to the measure of our necessities ; 
[3] obedience, as accomplished only by the power of grace ; 
[4] the fulfilment of the Divine promises; [5] the "great 
recompence of reward," the " heavenly treasures, " of which 
Isaiah and St. Paul wrote, "Eye hath not seen, nor ear 
heard, neither have entered into the heart of man the things 
which God hath prepared for them that love Him." Such 
fulness of meaning approaches very nearly to that of inspira- 
tion, and may well lead us to the belief that a special 
blessing from God rested upon the intellect and devotional 
instinct of the original writer. 

Introit. — It is God that maketh men to be of one mind in 
an house. He will give strength and power unto His people. 
Ps. Let God arise, and let His enemies be scattered : let 
them also that hate Him flee before Him. Glory be. 

THE TWELFTH SUNDAY AFTER TRINITY. 

The contrast between the Old and New Dispensations is 
vividly set forth in the Gospel and Epistle for this Sunday. 
Glorious as the former was in its origin and in its continuation, 
it was a ministration of condemnation, with sacrifices of 
atonement, but with no sacraments of life. The Incarnation 



€f)e Cfrirteentf) ^untiap after Cunttp. 



13 



"THE GOSPEL. S. Mark vii. 31-37. 



TESUS,] departing from the coasts of Tyre 
L?J and Sidon, came unto the sea of Galilee, 
through the midst of the coasts of Decapolis. 
And they bring unto Him one that was deaf, 
and had an impediment in his speech ; and they 
beseech Him to put His hand upon him. And 
He took him aside from the multitude, and put 
His fingers into his ears, and He spit, and 
touched his tongue ; and looking up to heaven, 
He sighed, and saith unto him, Ephphatha, that 



«&. l.p! as P. B. 
Roman. I.ukei7. 
n-19. 

Eastern. Matt. 
SI. 33-42. 



is, Be opened. And straightway his ears were 
opened, and the string of his tongue was loosed, 
and he spake plain. And He charged them that 
they should tell no man : but the more He 
charged them, so much the more a great deal 
they published it; and were beyond measure 
astonished, saying, He hath done all things well ; 
He maketh both the deaf to hear, and the dumb 
to speak. 



The Thirteenth Sunday after Trinity. 

Dominica XIII. post Trinitatem. 



THE COLLECT. 

ALMIGHTY and merciful God, of Whose only 
, /~V gift it cometh that Thy faithful people do 
unto Thee true and laudable service ; Grant, we 
beseech Thee, that we may so faithfully serve 
Thee in this life, that we fail not finally to attain 
Thy heavenly promises ; through the merits of 
Jesus Christ our Lord. Amen. 



*S.S-S. Greg, 
super populum. 
Hebd. xiv. post 
Pent. Leo. Mur. 
i. 371, 691 ; ii, 170. 



*ORATIO. 

OMNIPOTENS et misericors Deus, de Cuius 
munere venit, ut Tibi a fidelibus Tuis digne 
et laudabiliter serviatur, tribue nobis, quaesumus, 
ut ad promissiones Tuas sine offensione curramus. 
Per Dominum nostrum. 



'THE EPISTLE. Gal. iii. 16-22. 



TO Abraham and his seed were the promises 
made. He saith not, And to seeds, as of 
many ; but as of one ; And to thy Seed, which is 
Christ. And this I say, That the covenant that 
was confirmed before of God in Christ, the Law, 
which was four hundred and thirty years after, 
cannot disannul, that it should make the promise 
of none effect. For if the inheritance be of the 
Law, it is no more of promise ; but God gave it 
to Abraham by promise. Wherefore then serveth 
the Law] It was added because of transgres- 



t &. g. P?. as P. B. 

Roman. Gal. 5. 
16-24. 

Eastern. 2 Cor. 
I. 21—2. 4. 



sions, till the Seed should come, to Whom the 
promise was made ; and it ivas ordained by 
angels in the hand of a mediator. Now a 
mediator is not a mediator of one ; but God is 
one. Is the Law then against the promises of 
God ] God forbid : for if there had been a law 
given which could have given life, verily righteous- 
ness should have been by the Law. But the 
Scripture hath concluded all under sin, that the 
promise by faith of Jesus Christ might be given 
to them that believe. 



rf THE GOSPEL. S. Luke x. 23-37. 



BLESSED are the eyes which see the things 
that ye see. For I tell you, That many 
prophets and kings have desired to see those 
things which ye see, and have not seen them ; 
and to hear those things which ye hear, and 
have not heard them. And behold, a certain 



*£. 



. as P. B. 
Matt. 6. 



Lawyer stood up, and tempted Him, saying, 
Master, what shall I do to inherit eternal life? 
He said unto him, What is written in the Law? 
how readest thou 1 And he answering said, Thou 
shalt love the Lord thy God with all thy heart, 
and with all thy soul, and with all thy strength, 



of the Son of God was the origin, and the Mystical Presence 
of Christ the continuation, of a spiritual life which the world had 
not before known since the Fall. The Church of God had grown 
deaf, and heard not the Voice from Heaven as that Voice had 
been heard of old ; there was an impediment in her speech, so 
that the Word of God did not go forth from her lips in pro- 
phecy. The Son of God came down on earth, and touched her 
by making Himself one with her through His human nature ; 
the sigh of His Passion was followed by the "Ephphatha" of 
the Resurrection ; and as soon as His work was perfected by 
the looking up to Heaven of His Ascension and Session at the 
right hand of God, the ears of the deaf were unstopped to 
receive the Inspiration of Pentecost, and the tongue of the 
dumb loosed, so that "their sound is gone out into all lands, 
and their words into the ends of the world. " The same Touch 
of Christ and communication of grace in the communication 
of that which forms part of His Person, is still the means by 
which the Church as a corporate body, and every individual 
member of it as a living member, is vivified and sustained ; and 
He Who gives spiritual ability to the ministers of the New 
Testament, that their acts and words may be the means by 
which His Presence is continued in the Church, is making the 
ministration of righteousness, even in the by-places of the earth, 
to exceed in glory the ministration of Moses at the foot of Sinai. 

Introit. — Haste Thee, O God, to deliver me : make haste 
to help me, Lord. Let them be ashamed that seek after 



my soul. Ps. Let them be turned backward and put to con- 
fusion, that wish me evil. Glory be. 

THE THIRTEENTH SUNDAY AFTER TRINITY. 

The glory of the New Dispensation is again set forth in the 
Scriptures for this day, but the parable of the Good Samaritan 
comes in with singular fitness, since the Thirteenth Sunday 
after Trinity almost always occurs during the harvest (at some 
time between August 17th and September 19th), when the 
Christian charities of social life are a subject that should 
mingle with our thanksgivings for God's goodness in giving 
us the fruits of the season. The parable sets forth, in its 
mystical phase, the exceeding goodness and charity of the 
Lord Himself, Who became the good Samaritan to human 
nature at large when it had fallen into the hands of spiritual 
foes, had been stripped of the clothing of original righteous- 
ness, and left half dead in trespasses and sins. But out of 
the love which Christ bore springs our love both to Him and 
to our neighbour. We love Him because He first loved us ; 
and our love for others is the necessary fruit of our love for 
Him. It is the application of this principle which forms the 
literal teaching of the parable ; the extreme case given beinc; 
given for that very reason to shew how extensive is the bond 
of neighbourliness ; and how extensive, in consequence, tho 
character of the duties which spring out of it. If a Jew and 
a Samaritan are set forth for our example as neighbours in 



■M 



€bc jrourtcentb ^unDap after Crinitp. 



and with all thy mind ; and thy neighbour as 
thyself. And He said unto him, Thou hast 
answered right ; this do, and thou shalt live. 
But he, willing to justify himself, said unto Jesus, 
And who is my neighbour 1 And Jesus answer- 
ing said, A certain man went down from Jeru- 
salem to Jericho, and fell among thieves, which 
stripped him of his raiment, and wounded him, 
and departed, leaving him half dead. And by 
chance there came down a certain Priest that 
way, and, when he saw him, he passed by on 
the other side. And likewise a Levite, when he 
was at the place, came and looked on him, and 
passed by on the other side. But a certain 



Samaritan, as he journeyed, came where he was ; 
and, when he saw him, he had compassion on 
him, and went to him, and bound up his wounds, 
pouring in oil and wine, and set him on his own 
beast, and brought him to an inn, and took care 
of him. And on the morrow, when he departed, 
he took out two pence, and gave them to the 
host, and said unto him, Take care of him ; and 
whatsoever thou spendest more, when I come 
again, I will repay thee. Which now of these 
three, thinkest thou, was neighbour unto him 
that fell among the thieves ? And he said, He 
that shewed mercy on him. Then said Jesus 
unto him, Go, and do thou likewise. 



The Fourteenth Sunday after Trinity. 

Dominica XIV. post Trinilatem. 



THE COLLECT. 
ALMIGHTY" and everlasting God, give unto 
. i ~V us the increase of faith, hope, and charity ; 
and, that we may obtain that which Thou dost 
promise, make us to love that which Thou dost 
command ; through Jesus Cheist our Lord. 
A men. 



«£. g. pj. Greg. 
Hebd. xv. post. 
Pent. Leo. Mur. 
i. 374, 691 ; ii. 170. 



" ORATTO. 

OMNIPOTENS sempiterne Deus, da nobis 
fidei, spei, et charitatis augmentum ; et ut 
mereamur assequi quod promittis, fac nos amare 
quod praecipis. Per Dominum. 



*THE EPISTLE. Gal. v. 16-24. 



I SAY then, Walk in the Spirit, and ye shall 
not fulfil the lust of the flesh. For the flesh 
lusteth against the Spirit, and the Spirit against 
the flesh ; and these are contrary the one to the 
other ; so that ye cannot do the things that ye 
would. But if ye be led of the Spirit, ye are 
not under the law. Now the works of the flesh 
are manifest, which are these, adultery, fornica- 
tion, uncleanness, lasciviousness, idolatry, witch- 
craft, hatred, variance, emulations, wrath, strife, 



*£.!.?£?. 


as P. 


B. 


Roman. 


Oal. 


5. 


25 — 6. 10. 






Eastern. 


2 C 


or. 


4. 6-15. 







seditions, heresies, envyings, murders, drunken- 
ness, revellings, and such like : of the which I 
tell you before, as I have also told you in time 
past, That they which do such things shall not 
inherit the Kingdom of God. But the fruit of 
the Spirit is love, joy, peace, long-suffering, 
gentleness, goodness, faith, meekness, temperance : 
against such there is no law. And they that 
are Christ's have crucified the flesh, with the 
affections and lusts. 



THE GOSPEL. S. Luke xvii. 11-19. 



AND it came to pass, as Jesus went to Jeru- 
■ /~V salem, that He passed through the midst 
of Samaria and Galilee. And as He entered into 
a certain village, there met Him ten men that 
were lepers, which stood afar off. And they 
lifted up their voices, and said, Jesus, Master, 
have mercy on us. And when He saw them, He 
said unto them, Go, shew yourselves unto the 
priests. And it came to pass, that, as they went, 
they were cleansed. And one of them, when 



t S.§.©. as P. B. 

Roman. Luke 7. 
11-16. 

Eastern. Matt. 
22. 35-46. 



he saw that he was healed, turned back, and 
with a loud voice glorified God, and fell down 
on his face at His feet, giving Him thanks ; and 
he was a Samaritan. And Jesus answering said, 
Were there not ten cleansed 1 but where are 
the nine ] There are not found that returned 
to give glory to God, save this stranger. And 
He said unto him, Arise, go thy way, thy faith 
hath made thee whole. 



the Christian sense, what Christians are not neighbours to 
each other ? 

The temporal gifts of God's good Providence suggest, then, 
an awakening of the spirit of kindliness, that those who are 
among the less "fortunate" may be looked upon by those 
•who are more so as sent to test their practical Christianity : 
and those who read the parable rightly can hardly fail to find 
some occasion for an active obedience to our Lord's precept, 
"Go, and do thou likewise." 

Inteoit. — Look upon Thy covenant. Forsake not for ever 
the souls of the poor. Arise, O Lord, and maintain Thine 
own cause, and forget not the voice of them that seek Thee. 
Ps. O God, wherefore art Thou absent from us so long : why is 
Thy wrath so hot against the sheep of Thy pasture? Glory be. 

THE FOURTEENTH SUNDAY AFTER TRINITY. 
The Gospel for this Sunday, like the last, is a memorial of 



harvest, setting forth the duty of Christian thanksgiving by 
the example of the one leper out of the ten cleansed who re- 
turned to give glory to God in Christ. Leprosy being incur- 
able, except by a miracle, the act of our Lord is typical of 
that continual wonder-working by which He sustains our life, 
and gives to us the bounties of His Providence ; and the act 
of thanksgiving suggests the recognition, at this time of the 
year, of the hand of God prospering by its mysterious opera- 
tion the work of man in producing the great necessary of life. 
Such a recognition involves falling down at the feet of God in 
thankful adoration : the absence of it leads men to depart on 
their way unheedful of the supernatural character which is 
involved in even the most ordinary provision for the necessi- 
ties of life. 

Introit. — Behold, God, our Defender, and look upon 
the face of Thine Anointed. For one day in Thy courts is 
better than a thousand. Ps. O how amiable are Thy dwell- 
ings, Thou Lord of Hosts ! Glory be. 



Cfje jFtftccntf) anD ^irtccntf) ^untiaps after Crinttp. 



3'5 



The Fifteenth Sunday after Trinity. 

Dominica X V. ]Mst Trinitatem. 



THE COLLECT. 

KEEP, we beseech Thee, O Lord, Thy 
Church with Thy perpetual mercy : and, 
because the frailty of man without Thee cannot 
but fall, keep us ever by Thy help from all things 
hurtful, and lead us to all things profitable to our 
salvation ; through Jesus Christ . our Lord. 
Amen. 



a & 1. m- 


Greg. 


Hebd 


XVI. 


post 


Pent. 


Gelas 


111. 10. 


Mu'r. 


. 692. 





"ORATIO. 

CUSTODI, qusesumus, Domine, ecclesiam 
Tuam propitiatione perpetua ; et quia sine 
Te labitur humana mortalitas, Tuis semper auxiliis 
et abstrahatur a noxiis, et ad salutaria dirigatur. 
Per. 



*THE EPISTLE. Gal. vi. 11-18. 



TE see how large a letter I have written unto 
you with mine own hand. As many as 
desire to make a fair shew in the flesh, they 
constrain you to be circumcised ; only lest they 
should suffer persecution for the cross of Christ. 
For neither they themselves who are circumcised 
keep the law ; but desire to have you circumcised, 
that they may glory in your flesh. But God 
forbid that I should glory, save in the cross of 
our Lord Jesus Christ, by Whom the world is 



13-21. 

Easter) 
6. 1-10. 



\. Gal. 
Eph. 3. 
2 Cor. 



crucified unto me, and I unto the world. For 
in Christ Jesus neither circumcision availeth 
any thing, nor uncircumcision, but a new crea- 
ture. And as many as walk according to this 
rule, peace be on them, and mercy, and upon 
the Israel of God. From henceforth let no 
man trouble me ; for I bear in my body the 
marks of the Lord Jesus. Brethren, the grace 
of our Lord Jesus Christ be with your spirit. 
Amen. 



^THE GOSPEL. S. Matt. vi. 24-34. 



~VTO man can serve two masters : for either 
-L ^ he will hate the one, and love the other ; 
or else he will hold to the one, and despise the 
other. Ye cannot serve God and Mammon. 
Therefore I say unto you, Take no thought for 
your life, what ye shall eat, or what ye shall 
drink ; nor yet for your body, what ye shall put 
on : Is not the life more than meat, and the body 
than raiment? Behold the fowls of the air; for 
they sow not, neither do they reap, nor gather 
into barns ; yet your heavenly Father feedeth 
them. Are ye not much better than they? 
Which of you by taking thought can add one 
cubit unto his stature ? And why take ye thought 
for raiment ? Consider the lilies of the field how 
they grow : they toil not, neither do they spin : 



c <&. 1. f§. Matt. 

Roman. Luke 14. 

Eastern. Matt. 
25. 14-30. 



and yet I say unto you, That even Solomon in 
all his glory was not arrayed like one of these. 
Wherefore, if God so clothe the grass of the field, 
which to-day is, and to-morrow is cast into the 
oven ; shall He not much more clothe you, O ye 
of little faith ? Therefore take no thought, say- 
ing, What shall we eat ? or what shall we drink ? 
or wherewithal shall we be clothed ? (for after all 
these things do the Gentiles seek :) for your 
heavenly Father knoweth that ye have need of 
all these things. But seek ye first the Kingdom 
of God, and His righteousness, and all these 
things shall be added unto you. Take therefore 
no thought for the morrow ; for the morrow shall 
take thought for the things of itself : sufficient 
unto the day is the evil thereof. 



The Sixteenth Sunday after Trinity. 

Dominica X VI. post Trinitatem. 



THE COLLECT. 

OLORD, we beseech Thee, let Thy continual 
pity cleanse and defend Thy Church ; and 
because it cannot continue in safety without Thy 
succour, preserve it evermore by Thy help and 
goodness ; through Jesus Christ our Lord. 
Amen. 



rf S-?S 


*• !§• Greg. 


Hebe 


. xvii. post 


Pent. 


Gelas. iil. 11. 


Mur. 


. 692. 



rf ORATIO. 

ECCLESIAM Tuam, qua3sumus, Domine, 
miseratio continuata mundet et muniat ; 
et quia sine Te non potest salva consistere, Tuo 
semper munere gubernetur. Per Dominum. 



THE FIFTEENTH SUNDAY AFTER TRINITY. 

The Gospel for this Sunday is also a harvest Gospel, point- 
ing out that true Christian forethought is that which is 
intimately associated with dependence on the Providence of 
God. When the stores of the principal provision for the year 
are gathered in, then comes the lesson taught by Christ's own 
words, that sowing, and reaping, and gathering into barns, is 
not the chief work of a Christian's life ; and that God's bounty, 
which feeds the birds of the air, and clothes the lilies of the 
field by other means than their own toil, is the same bounty 
which is feeding and clothing us hy means of our toil. Fore- 
thought in respect to such things should therefore be a fore- 
thought which is consistent with trust in God, and with seek- 
ing first the things of His Kingdom. 

Introit. — Bow down Thine ear, O Lord, and hear inc. 



My God, save Thy servant that putteth his trust in Thee. 
Be merciful unto me, for I will call daily upon Thee. Ps. 
Comfort the soul of Thy servant : for unto Thee do I lift up 
my soul. Glory be. 

THE SIXTEENTH SUNDAY AFTER TRINITY. 

The compassion of Christ is illustrated by the Gospel of 
this Sunday, which is that narrating the restoration to life of 
the widow's son ; the pity of the Father is besought for the 
Church ; and the earnest prayer of St. Paul in the Epistle 
exemplifies the spirit in which such a prayer should be offered, 
as well as the nature of the blessings to be prayed for. 

Our Lord's meeting with the funeral procession at tho gate 
of the city may be taken as a beautiful precedent for the 
custom ordered in the second Rubric of the Burial Servico : 
and when mourners hear Christ's ministers, on such an oeca- 



3i6 



Cfce %>z\)mttmt\) ^unnap after Crimtp. 



'THE EPISTLE. 



I DESIRE that ye faint not at my tribulations 
for you, which is your glory. For this cause 
I bow my knees unto the Father of our Lord 
Jesus Christ, of Whom the whole family in 
heaven and earth is named, that He would grant 
you, according to the riches of His glory, to be 
strengthened with might by His Spirit in the 
inner man ; that Christ may dwell in your hearts 
by faith ; that ye, being rooted and grounded in 
love, may be able to comprehend with all saints, 



"S.g.SJ. 

Roman. 
1-6. 

Eastern. 
6. 16—7. 1. 



as P. B 
Eph. 4 



Ephes. iii. 13-21. 

what is the breadth, and length, and depth, and 
height ; and to know the love of Christ, which 
passeth knowledge, that ye might be filled with 
all the fulness of God. Now unto Him that is 
able to do exceeding abundantly above all that 
we ask or think, according to the power that 
worketh in us, unto Him be glory in the Church 
by Christ Jesus, throughout all ages, world 
without end. Amen. 



*THE GOSPEL. S. Luke vii. 11-17. 



AND it came to pass the day after, that Jesus 
~l\- went into a city called Nain ; and many 
of His disciples went with Him, and much people. 
Now when He came nigh to the gate of the 
city, behold, there was a dead man carried out, 
the only son of his mother, and she was a widow ; 
and much people of the city was with her. And 
when the Lord saw her, He had compassion on 
her, and said unto her, Weep not. And He came 
and touched the bier, (and they that bare him 



7. 11-16. 

Roman. 
35-46- 

Eastern. 
15. 21-28. 



\. Luke 

Matt. 22. 

Matt. 



stood still,) and He said, Young man, I say unto 
thee, Arise. And he that was dead sat up, and 
began to speak : and He delivered him to his 
mother. And there came a fear on all, and they 
glorified God, saying, That a great Prophet is 
risen up among us, and that God hath visited 
His people. And this rumour of Him went forth 
throughout all Judaea, and throughout all the 
region round about. 



The Seventeenth Sunday after Trinity. 

Dominica X VII. post Trinitatem. 
THE COLLECT, 
pray Thee that Thy 



IORD, we pray Thee that Thy grace may 
■* always prevent and follow us, and make 
us continually to be given to all good works ; 
through Jesus Christ our Lord. Amen. 



c%>. 


is. 


$. 


Grfeg. 
uotiai- 


Orationes Q 


an?e 


. Mur. 11. 172. 


*■%. 


n 


omit 


"sem- 


per. 









'ORATIO. 
nos, Domine, quaesumus, 



TUA nos, Domine, quaesumus, gratia "semper 
et praeveniat et sequatur ; ac bonis operibus 
jugiter pi-sestet esse intentos. Per Dominum. 



'THE EPISTLE. Ephes. iv. 1-6. 



I THEREFORE the prisoner of the Lord 
beseech you, that ye walk worthy of the 
vocation wherewith ye are called, with all lowli- 
ness and meekness, with long-suffering, forbearing 
one another in love ; endeavouring to keep the 



'■ S>. g. 1§. as P. B. 

Roman. I Cor. I. 
4-8. 

Eastern. 2 Cor. 
9. 6-11. 



unity of the Spirit in the bond of peace. There 
is one body, and one Spirit, even as ye are called 
in one hope of your calling ; one Lord, one faith, 
one baptism, one God and Father of all, Who is 
above all, and through all, and in you all. 



IT came to pass, as Jesus went into the house -/"S- g.g.asp. b. 
of one of the chief Pharisees to eat bread on 
the sabbath-day, that they watched Him. And 
behold, there was a certain man before Him which 



'THE GOSPEL. S. Luke xiv. 1-11. 

had the dropsy. And Jesus answering spake 
unto the Lawyers and Pharisees, saying, Is it 
lawful to heal on the sabbath-day ? And they 
held their peace. And He took him, and healed 



sion, saying, "I am the Resurrection and the Life," they may 
remember with thankful hope that these are the words of Him 
Who, saying, "Weep not . . . came and touched the bier," 
and said also, " Young man, I say unto thee, Arise." 

Introit. — Be merciful unto me, O Lord, for I will call daily 
upon Thee. For Thou, Lord, art good and gracious, and of 
great mercy unto all them that call upon Thee. Ps. Bow 
down Thine ear, O Lord, and hear me, for I am poor and in 
misery. Glory be. 

THE SEVENTEENTH SUNDAY AFTER TRINITY. 

The idea of the Epistle and Gospel for this Sunday appears 
to be that of gaining liberty and victory through becoming the 
humble servants of Christ. St. Paul writes out of his prison, 
" I the prisoner of the Lord," as he writes in another place, 
" Remember my bonds : " and one who was in the bonds of 
an infirmity was brought to Christ, ' ' and He took him, and 
healed him, and let him go, " setting him free from his disease 
on the instant in a manner which cannot be explained by 
physiological science. Afterwards our Lord speaks of the 
humane work of setting free on the Sabbath an ox or an ass 
that had fallen into a pit ; and of one being bidden to go up 
higher through his humility in taking the lowest room at a 
wedding feast. All these may be taken as illustrations of the 
way in which our Lord's service becomes perfect freedom to 
those who humbly take His yoke upon them. They offer also 



a further illustration of the principle stated in the end of the 
Epistle, "There is one body and one Spirit, even as ye are 
called in one hope of your calling ; one Lord, one faith, one 
baptism, one God and Father of all, Who is above all, and 
through all, and in you all. " This principle is of a restrictive 
character : bringing the world out of a free worship of many 
gods to the worship of One ; limiting it to one faith, and to 
one only means of initiation into the family of the one God. 
The idea conveyed is one of a bondage to rule and law which 
leaves no room for invention or wild developement and specu- 
lation. But as Christ reigned from His Cross ; as St. Paul 
governed the churches of Ephesus and other cities from his 
prison in Rome ; as one who sits down in the lowest room 
will hear the Host say to him, "Friend, go up higher;" so 
limitations and restrictions of this kind are a means of real 
spiritual freedom, however much they may seem an irksome 
bondage to those who regard them superficially. The Chris- 
tian who worships the One God is more free than the heathen 
who worshipped many ; and the believer in a Faith once for 
all given is more free than he who is continually looking for 
new developements and open to the bondage of every novel 
speculation. 

Iktkoit. — Righteous art Thou, Lord, and true is Thy 
judgement. deal Thou with me according unto Thy mercy. 
Ps. Blessed are the undefiled in the way, who walk in the 
law of the Lord. Glory be. 



Cbe OEigbteentb ann jftineteentf) ^tmoapsf after Crinttp. 



3*7 



him, and let him go ; and answered them, saying, 
Which of you shall have an ass, or an ox, fallen 
into a pit, and will not straightway jjull him out 
on the sabbath-day ? And they could not answer 
Him again to these things. And He put forth a 
parable to those which were bidden, when He 
marked how they chose out the chief rooms, say- 
ing unto them, When thou art bidden of any mem 
to a wedding, sit not down in the highest room ; 
lest a more honourable man than thou be bidden 



of him ; and he that bade thee and him come and 
say to thee, Give this man place ; and thou begin 
with shame to take the lowest room. But when 
thou art bidden, go and sit down in the lowest 
room ; that, when he that bade thee cometh, he 
may say unto thee, Friend, go up higher : then 
shalt thou have worship in the presence of them 
that sit at meat with thee. For whosoever 
exalteth himself shall be abased ; and he that 
humbleth himself shall be exalted. 



The Eighteenth Sunday after Trinity. 

Dominica X VIII. post Trinitatcm. 



THE COLLECT. 

IORD, we beseech Thee, grant Thy people 
■^ grace to withstand the temptations of the 
world, the flesh, and the devil, and with pure 
hearts and minds to follow Thee the only God ; 
through Jesus Christ our Lord. Amen. 



*2>A 


P-». Greg. 


Hebe 


xxL post 


Pent. 


Gelas. iii. 13. 


at. • 


puro corde." 


Mur. 


i. 693, ii. 173. 



« ORATIO. 

DA, quaesumus, Domine, populo Tuo diabolica 
vitare contagia, et Te solum Deum pura 
mente sectari. Per. 



*THE EPISTLE. 1 Cor. i. 4-8. 



Roman. 
23-28. 



I THANK my God always on your behalf, for 
the grace of God which is given you by 
Jesus Christ ; that in every thing ye are enriched 
by Him, in all utterance, and in all knowledge ; 
even as the testimony of Christ was confirmed 

'THE GOSPEL. 

"TTTHEN the Pharisees had heard that Jesus 
V V had put the Sadducees to silence, they 
were gathered together. Then one of them, 
ivhich ivas a Lawyer, asked Him a question, 
tempting Him, and saying, Master, which is the 
great commandment in the Law? Jesus said 
unto him, Thou shalt love the Lord thy God 
with all thy heart, and with all thy soul, and with 
all thy mind. This is the first and great com- 
mandment. And the second is like unto it, 
Thou shalt love thy neighbour as thyself. On 
these two commandments hang all the Law 



as P. B. 
Eph. 4. 



Eastern. 2 Cor. 
. 31 — 12. 9. 



in you ; so that ye come behind in no gift ; wait- 
ing for the coming of our Lord Jesus Christ, 
Who shall also confirm you unto the end, that 
ye may be blameless in the day of our Lord 
Jesus Christ. 



S. Matt. xxii. 34-46. 



S. g. p*. Matt. 

22. 35-46. 

Roman. Matt. 22. 
1-14. 



and the Prophets. While the Pharisees were 
gathered together, Jesus asked them, saying, 
What think ye of Christ ? whose Son is He ? 
They say unto Him, The son of David. He 
saith unto them, How then doth David in spirit 
call Him Lord, saying, The Lord said unto my 
Lord, Sit Thou on My right hand, till I make 
Thine enemies Thy foot-stool'? If David then 
call Him Lord, how is He his son? And no 
man was able to answer Him a word; neither 
durst any man from that day forth ask Him any 
more questions. 



THE COLLECT. 

OGOD, for as much as without Thee we are 
not able to please Thee ; Mercifully grant, 
that Thy Holy Spirit may in all things direct 
and rule our hearts ; through Jesus Christ our 
Lord. Amen. 



The Nineteenth Sunday after Trinity. 

Dominica XIX. post Trinitatem. 

''ORATIO. 
r^IRIGAT corda nostra, qusesumus, Domine, 



<i 9s. W. pj. Greg. 
Hebd. xxii. post 
Pent. Gelas. iii. 
14. Mur. i. 693, ii. 
173- 



J-^ Tuse miserationis operatio ; quia Tibi sine 
Te placere non possumus. Per Dominum nos- 
trum. 



THE EIGHTEENTH SUNDAY AFTER TRINITY. 

Two comprehensive Christian formulae are given in the 
Gospel and the Collect for this Sunday. That in the former 
sets forth the whole duty of the servant of Christ, "Thou 
shalt love the Lord thy God with all thy heart, and with all 
thy soul, and with all thy mind," and " thou shalt love thy 
neighbour as thyself." The formula of the English Collect is 
that familiar one of "the world, the flesh, and the devil," 
which represents all the temptations to which a Christian is 
liable. To these may also be added the words of the Epistle, 
"waiting for the coming of our Lord Jesus Christ," as an 
expression which comprehensively states the whole object of 
the Christian life. The duties, the difficulties, and the pur- 
pose of the Christian life are thus made the subjects of com- 
memoration and prayer ; and the connection of each with the 
grace of God and the Person of Christ is illustrated by the 
words of St. Paul in the Epistle, and of our Lord in His con- 
futation of the unbelievers as narrated in the Gospel. 



Inteoit. — Give peace, Lord, to them that wait for Thee, 
and let Thy prophets be found faithful. Hear the prayers of 
Thy servant, and of Thy people Israel. Ps. I was glad when 
they said unto me, We will go into the house of the Lord. 
Glory be. 

THE NINETEENTH SUNDAY AFTER TRINITY. 

The forsaking of sins, and the forgiveness of sins, are the 
subjects of the Epistle and Gospel for this Sunday. St. Paul 
writes to the Ephesians in much detail concerning the Chris- 
tian moral law, and shews its relation to the newness of nature 
which belongs to those who are new born by Baptism into 
Christ. In the miracle by which our Blessed Lord restored 
to life the dead limbs of a paralytic this change from the old 
man to the new man is vividly illustrated. We also see in 
the circumstances attending this miracle two other illustrations 
of the relation between our Lord and His people. First, in 
His words, "Thy sins be forgiven Thee," He shews that His 
forgiveness is the highest good that can be desired on earth ; 



i8 



Cbe Ctoentietf) §>unuap after Ctinitp. 



"THE EPISTLE. 

THIS I say therefore, and testify in the Lord, « S. 13. m 
that ye henceforth walk not as other Gen- 
tiles walk, in the vanity of their mind ; having 
the understanding darkened, being alienated from 
the life of God through the ignorance that is in 
them, because of the blindness of their heart : 
who, being past feeling, have given themselves 
over unto lasciviousness, to work all unclean- 
ness with greediness. But ye have not so learned 
Christ ; if so be that ye have heard Him, and 
have been taught by Him, as the truth is in 
Jesus : that ye put off, concerning the former con- 
versation, the old man, which is corrupt accord- 
ing to the deceitful lusts ; and be renewed in 
the spirit of your mind ; and that ye put on the 
new man, which after God is created in righteous- 
ness and true holiness. Wherefore, putting away 
lying, speak every man truth with his neighbour: 

*THE GOSPEL 
|~ TESTJS] entered into a ship, and passed over, 
LO and came into His own city. And behold, 
they brought to Him a man sick of the palsy, 
lying on a bed. And Jesus, seeing their faith, 
said unto the sick of the palsy, Son, be of good 
cheer, thy sins be forgiven thee. And behold, 
certain of the scribes said within themselves, 
This man blasphemeth. And Jesus, knowing 
their thoughts, said, Wherefore think ye evil in 



Ephes. iv. 17-32. 

nph. for we are members one of another. Be ye angry 
E P h. s. [ and sin not : let not the sun go down upon your 
cat. i. wrath : neither give place to the devil. Let him 
that stole steal no more ; but rather let him 
labour, working with his hands the thing which 
is good, that he may have to give to him that 
needeth. Let no corrupt communication proceed 
out of your mouth, but that which is good to the 
use of edifying, that it ma}' minister grace unto 
the hearers. And grieve not the Holy Spirit 
of God, whereby ye are sealed unto the day of 
redemption. Let all bitterness, and wrath, and 
anger, and clamour, and evil-speaking, be put 
away from you, with all malice. And be ye 
kind one to another, tender-hearted, forgiving 
one another, even as God for Christ's sake hath 
forgiven you. 



Roman. 
46-53- 

ha stern. 
5- I-". 



as P. B. 
John 4. 



Matt. ix. 1-8. 

your hearts 1 For whether is easier to say, Thy 
sins be forgiven thee 1 or to say, Arise, and walk ? 
But that ye may know that the Son of Man hath 
power on eai'th to forgive sins, (then saith He to 
the sick of the palsy,) Arise, take up thy bed, 
and go unto thine house. And he arose, and 
departed to his house. But when the multi- 
tudes saw it, they marvelled, and glorified God, 
Which had given such power unto men. 



THE TWENTIETH SUNDAY AFTER TRINITY. 
Dominica XX. post Trinitatem. 



THE COLLECT. 

O ALMIGHTY and most merciful God, of 
Thy bountiful goodness keep us, we beseech 
Thee, from all things that may hurt us ; that 
we, being ready both in body and soul, may 
cheerfully accomplish those things that Thou 
wouldest have done ; through Jesus Christ our 
Lord. Amen. 



'S.V 


n- 


Greg. - 


Hebd. 


XXIll. 


post. 


Pent. 


Gelas 


111. 15- 


Mur. i 


694. ■ 


• 174- 



^ORATIO. 

OMNIPOTENS et misericors Deus, universa 
nobis adversantia propitiatus exclude ; ut 
mente et corpore pariter expediti, quae Tua sunt 
liberis mentibus exequamur. Per Dominum. 



rf THE EPISTLE. 

SEE then that ye walk circumspectly, not as 
fools, but as wise, redeeming the time, 
because the days are eviL Wherefore be ye not 
unwise, but understanding what the will of the 
Lord is. And be not drunk with wine, wherein 
is excess ; but be filled with the Spirit ; speak- 



Ephes. 



"■s.g.ia 


asP.B. 


Roman. 


Eph. 


6 


10-17. 






Eastern. 


dal. 


2 


16-20. 







v. 15-21. 

ing to yourselves in psalms, and hymns, and 
spiritual songs ; singing and making melody in 
your heart to the Lord ; giving thanks always 
for all things unto God and the Father, in the 
Name of our Lord Jesus Christ ; submitting 
yourselves one to another in the fear of God. 



and that although He may also see fit to say, "Arise, and 
walk, " it is this blessing that is to be sought before all others. 
Secondly, His peculiar expression, "that the Son of Man 
hath power on earth to forgive sins," shews that this power, 
which originates only in the Godhead (as the Scribes truly 
thought), extended to the human nature of our Lord, that 
sins might be forgiven on earth as well as at the last judge- 
ment before the throne of God. These words thus contain a 
statement of the whole principle of Absolution. 

Introit. — I am the Saviour of My people, saith the Lord : 
out of whatsoever tribulation they call unto Me, I will hear 
them, and I will be their Lord for ever. Ps. Hear My law, 
O My people : incline your ears unto the words of My mouth. 
Glory be. 

THE TWENTIETH SUNDAY AFTER TRINITY. 

The prophetic parable of the Marriage Supper of the Only- 
begotten is the subject of the Gospel for this Sunday : and to 



it may be referred the words of the Collect, "that we, being 
ready both in body and soul, may cheerfully accomplish those 
things that Thou wouldest have done. " The Epistle seems to 
be chosen as an illustration of the festivity of Christ's King- 
dom, in which the sensual pleasures of heathen rites are 
superseded by the psalms and hymns and spiritual songs of 
Divine worship, which is chiefly made up of singing and making 
melody to the Lord, and is ever consecrated by the " giving 
of thanks," or offering of the Holy Eucharist, to God the 
Father, in the Name of our Lord Jesus Christ. Of this latter, 
as well as of the call of the Jews and the Gentiles, and the 
final marriage supper of the Lamb in Heaven, the Gospel 
ought to be interpreted ; and it is so applied in the second 
Exhortation to the Holy Communion. 

Introit. — In all the things that Thou hast brought upon 
us, Lord, Thou hast executed true judgement ; for we have 
sinned, and have not obeyed Thy commandments. Yet give 
glory to Thy Name, and do to us according to the multitude 



Cfje Ctoentg*first ^unDap after Crinttp. 



*9 



"THE GOSPEL. S. Matt. xxii. 1-14. 



"TESUS said,] The Kingdom of Heaven is like 
L?J unto a certain king, which made a marriage 
for his son ; and sent forth his servants to call 
them that were bidden to the wedding; and 
they would not come. Again, he sent forth 
other servants, saying, Tell them which are 
bidden, Behold, I have prepared my dinner ; my 
oxen and my fatlings are killed, and all things 
are ready; come unto the marriage. But they 
made light of it, and went their ways, one to 
his farm, another to his merchandise : and the 
remnant took his servants, and entreated them 
spitefully, and slew them. But when the king 
heard thereof, he was wroth ; and he sent forth 
his armies, and destroyed those murderers, and 
burnt up their city. Then saith he to his ser- 



«S g. Ig.asP. B. 

Raman. Matt. 18. 
23-35- 

Eastern. Luke 6. 
31-36. 



vants, The wedding is ready, but they which were 
bidden were not worthy. Go ye therefore into 
the high-ways, and as many as ye shall find bid 
to the marriage. So those servants went out 
into the high-ways, and gathered together all, 
as many as they found, both bad and good ; and 
the wedding was furnished with guests. And 
when the king came in to see the guests, he 
saw there a man which had not on a wedding- 
garment. And he saith unto him, Friend, how 
earnest thou in hither, not having a wedding- 
garment 1 And he was speechless. Then said 
the king" to the servants, Bind him hand and foot, 
and take him away, and cast him into outer dark- 
ness: there shall be weeping and gnashing of 
teeth. For many are called, but few are chosen. 



THE ONE-AND-TWENTIETH SUNDAY AFTER TRINITY. 
Dominica XXI. post Trinitatem. 



THE COLLECT. 
/""I RANT, we beseech Thee, merciful Lord, to 
VJT Thy faithful people pardon and peace, that 
they may be cleansed from all their sins, and 
serve Thee with a quiet mind ; through Jesus 
Christ our Lord. Amen. 



*S. g.$. Gresf. 
Hebd. xxiv. post 
Pent. Gelas. iii. 16. 
Mur. i. 694, ii. 174. 



c imminentibus. 



B. 



*ORATIO. 

1ARGIRE, qusesumus, Domine, fidelibus Tuis 
-^ indulgentiam placatus et pacem ; ut pari- 
ter ab omnibus c mundentur offensis, et secura Tibi 
mente deserviant. Per. 



"'THE EPISTLE. 



MY brethren, be strong in the Lord, and in 
the power of His might. Put on the whole 
armour of God, that ye may be able to stand 
against the wiles of the devil. For we wrestle 
not against flesh and blood, but against princi- 
palities, against powers, against the rulers of the 
darkness of this world, against spiritual wicked- 
ness in high places. Wherefore take unto you 
the whole armour of God, that ye may be able 
to withstand in the evil day, and, having done 
all, to stand. Stand therefore, having your loins 
girt about with truth ; and having on the breast- 
plate of righteousness ; and your feet shod with 



<*S.g.?j. 


Eph. 


6. 10-17. 




Roman. 


Phil. r. 


6-11. 




Has/em. 


Gal. 6. 


n-18. 





Ephes. vi. 10-20. 

the preparation of the Gospel of peace ; above 
all, taking the shield of faith, wherewith ye shall 
be able to quench all the fiery darts of the wicked ; 
and take the helmet of salvation, and the sword 
of the Spirit, which is the Word of God : pray- 
ing always with all prayer and supplication in 
the Spirit, and watching thereunto with all per- 
severance, and supplication for all saints ; and 
for me, that utterance may be given unto me, 
that I may open my mouth boldly, to make 
known the mystery of the Gospel, for which I 
am an ambassador in bonds ; that therein I may 
speak boldly, as I ought to speak. 



'THE GOSPEL. S. John iv. 46-54. 



THERE was a certain nobleman, whose son 
was sick at Capernaum. When he heard 
that Jesus was come out of Judaea into Galilee, 
he went unto Him, and besought Him that He 
would come down and heal his son ; for he was 
at the point of death. Then said Jesus unto 



< s. g. I 

4. 46-53- 
Roman. 



I. John 
Matt. 22. 



15-21- 

Easterit. Luke 8. 
S-.6. 



him, Except ye see signs and wonders, ye will 
not believe. The nobleman saith unto Him, Sir, 
come down ere my child die. Jesus saith unto 
him, Go thy way, thy son liveth. And the man 
believed the word that Jesus had spoken unto 
him, and he went his way. And, as he was now 



of Thy mercies. Ps. Great is the Lord, and highly to be 
praised : in the city of our God, even upon His holy hill. 
Glory be. 

THE TWENTY-FIRST SUNDAY AFTER TRINITY. 

The connection between the Epistle for this Sunday, which 
is that beautiful passage wherein St. Paul describes the whole 
armour of God, and the Gospel, in which is given the narra- 
tive of our Lord healing the nobleman's son, appears to lie 
chiefly in the words " above all, taking the shield of faith." 
The hard, unimpressible generation of the Jews, among whom 
our Lord came, would not believe in "signs and wonders" on 
any evidence but that of their senses ; and this placed a bar 
in the way of His blessing, so that He sometimes could not 
do mighty works among them, because there was no co-opera- 
tion of faith on their part with power on His. The nobleman 
whose child was healed at a long distance by the will of 
Christ was a conspicuous illustration of the opposite type of 
character. He believed, in the face of all improbabilities, 
because he knew that the holy Jesus was not one to say that 



which was not true. To such minds faith in Christ is a shield 
indeed against the fiery darts of the Wicked One ; for their 
belief enables Him to do signs and wonders of a spiritual 
nature, and establishes a power of co-operation between the 
weak servant and the Almighty Lord. Thus not only is 
faith a defence against the enemy of souls, but it draws down 
Christ Himself to be a " Defence and a Shield ; " so that they 
can say, "The Lord is my Saviour, my God, and my might, 
in Whom I will trust, my buckler, the horn also of my salva- 
tion, and my refuge. " As humble service of Christ is the 
most perfect freedom, because it frees from the bondage of the 
Evil One, so humble faith in Christ, the spirit which says not 
"seeing is believing," but, "Loi'd, I believe, help Thou mine 
unbelief, " is the surest path to the revelation of the signs and 
wonders of His kingdom. 

Introit. — Lord, the whole world is in Thy power, and 
there is no man that can gainsay Thee. For Thou hast made 
heaven and earth, and all the wondrous tilings under the 
heaven. Thou art Lord of all. Ps. Blessed are the undefiled 
in the way, who walk in the law of the Lord. Glory be. 



32o Cbe €toentp=scconti arto Ctucntp=tbirti ^>untmps after Crinttp. 



going down, his servants met him, and told him, 
saying, Thy son liveth. Then enquired he of 
them the hour when he began to amend : and 
they said unto him, Yesterday at the seventh 
hour the fever left him. So the father knew 



that it was at the same hour, in the which Jesus 
said unto him, Thy son liveth ; and himself 
believed, and his whole house. This is again the 
second miracle that Jesus did, when He was come 
out of Judsea into Galilee. 



L° 



ORD, 



The Two-and-Twentieth Sunday after Trinity. 

Dominica XXII. post Trinitatem. 

"ORATIO. 

FAMILIAM Tuam, qusesumus, Domine, con- 
tinua pietate custodi ; ut a cunctis adver- 
sitatibus Te protegente sit libera, et in bonis 
actibus Tuo nomini sit devota. Per Dominum. 



THE COLLECT. 
we beseech Thee to keep Thy house- 
hold the Church in continual godliness ; 
that through Thy protection it may be free from 
all adversities, and devoutly given to serve Thee 
in good works, to the glory of Thy Name ; through 
Jesus Christ our Lord. Amen. 



"£.-§ 

Super 
Hebd. 
Pent. 



W- Greg. 

populum. 
xxv, post 
Mur. ii. 175. 



*THE EPISTLE. Phil. i. 3-11. 



* S. 1. p). Phii. 
1. 6-11. 

Rorna)t. Phil. 3. 
17-21. 

Eastern. Eph. 2. 
4-10. 



Eastern. 
4-10. 



I THANK my God upon every remembrance of 
you, always in every prayer of mine for you 
all making request with joy, for your fellowship 
in the Gospel from the first day until now ; be- 
ing confident of this very thing, that He Which 
hath begun a good work in you will perform 
it until the day of Jesus Christ ; even as it is 
meet for me to think this of you all, because I 
have you in my heart, inasmuch as both in my 
bonds, and in the defence and confirmation of 

'THE GOSPEL. S. 

I DETER said unto Jesus,] Lord, how oft 
L.-J- shall my brother sin against me, and I 
forgive him ? till seven times 1 Jesus saith unto 
him, I say not unto thee, until seven times ; but 
until seventy times seven. Therefore is the 
Kingdom of Heaven likened unto a certain king, 
which would take account of his servants. And 
when he had begun to reckon, one was brought 
unto him which owed him ten thousand talents. 
But forasmuch as he had not to pay, his lord 
commanded him to be sold, and his wife and 
children, and all that he had, and payment to 
be made. The servant therefore fell down and 
worshipped him, saying, Lord, have patience 
with me, and I will pay thee all. Then the 
lord of that servant was moved with compas- 
sion, and loosed him, and forgave him the debt. 
But the same servant went out, and found one 
of his fellow-servants which owed him an hun- 
dred pence ; and he laid hands on him, and took 



Matt. 
Phil. 3. 
Eph. 2. 



the Gospel, ye all are partakers of my grace. For 
God is my record, how greatly I long after you 
all in the bowels of Jesus Christ. And this I 
pray, that your love may abound yet more and 
more in knowledge, and in all judgement : that 
ye may approve things that are excellent, that 
ye may be sincere, and without offence, till the 
day of Christ : being filled with the fruits of 
righteousness, which are by Jesus Christ, unto 
the glory and praise of God. 

Matt, xviii. 21-35. 

him by the throat, saying, Pay me that thou 
owest. And his fellow-servant fell down at his 
feet, and besought him, saying, Have patience 
with me, and I will pay thee all. And he would 
not ; but went and cast him into prison, till he 
should pay the debt. So when his fellow-ser- 
vants saw what was done, they were very sorry, 
and came and told unto their lord all that was 
done. Then his lord, after that he had called 
him, said unto him, O thou wicked servant, I 
forgave thee all that debt because thou desiredst 
me : shouldest not thou also have had compas- 
sion on thy fellow-servant, even as I had pity on 
thee? And his lord was wroth, and delivered 
him to the tormentors, till he should pay all that 
was due unto him. So likewise shall My 
heavenly Father do also unto you, if ye from 
your hearts forgive not every one his brother their 
trespasses. 



The Three-and-Twentieth Sunday after Trinity. 

Dominica XXIII. post Trinitatem. 



THE COLLECT. 



OGOD, our Refuge and Strength, Who art the 
Author of all godliness ; Be ready, we 



Hebd! 
Pent. 



■ W- Greer, 
xxvi. post 
Mur. ii. 175. 



rf ORATIO. 



DEUS, refugium nostrum et virtus, adesto 
piis Ecclesias Tuse precibus, Auctor Ipse 



THE TWENTY-SECOND SUNDAY AFTER TRINITY. 

Christian love is here, as on the first Sunday after Trinity, 
the subject of the Epistle and Gospel ; but in the present 
instance it is illustrated by the tender words of St. Paul in 
his Epistle to the Philippians, and by our Lord's parable of 
the two debtors, which He spoke as a reply to St. Peter's 
question, "Lord, how oft shall my brother sin against me, 
and I forgive him?" This question was asked by one who 
was accustomed to the Jewish practice, which was ostenta- 
tious of its seven times' forgiveness, but yet unforgiving in 
reality. Our Lord's law of forgiveness had no limits, "Not 
until seven times, but until seventy times seven." The for- 



giveness of the debt of ten thousand talents represents the 
infinite mercy of God, and is given as the true Example and 
Standard towards which His absolved servants should reach 
upward. 

Introit. — If Thou, Lord, wilt be extreme to mark what is 
done amiss: O Loi'd, who may abide it? For there is mercy 
with Thee, O Lord God of Israel. Ps. Out of the deep have 
I called unto Thee ; Lord, hear my voice. Glory be. 

THE TWENTY-THIRD SUNDAY AFTER TRINITY. 

Our Lord is set forth in the Gospel of this Sunday as teach- 
ing that duties towards the civil power are part of our 



Cfjc €tocntp=fcmrtf) @>unt)ap after Crinitp. 



121 



beseech Thee, to hear the devout prayers of Thy 
Church ; and grant that those things which we 
ask faithfully we may obtain effectually ; through 
Jesus Christ our Lord. Amen. 



pietatis ; et prassta, ut quod fideliter petimus, 
emcaciter consequamur. Per Dominum nostrum 
I Jesum Christum. 



"THE EPISTLE. Phil 

BRETHREN, be followers together of me, 
and mark them which walk so as ye have 
us for an ensample. (For many walk, of whom 
I have told you often, and now tell you even 
weeping, that they are the enemies of the cross 
of Christ ; whose end is destruction, whose god 
is their belly, and whose glory is in their shame, 



" 3. as P. B. 

g. m- Pl'il. 3- 17 
—4- 3- 

Roman. (Next 
Sunday before Ad- 
vent.] Col. i. 9-14. 

Eastern. Eph. 2. 
14-32. 



iii. 17-21. 

who mind earthly things.) For our conversation 
is in heaven ; from whence also we look for the 
Saviour, the Lord Jesus Christ ; Who shall 
change our vile body, that it may be fashioned 
like unto His glorious Body, according to the 
working whereby He is able even to subdue all 
things unto Himself. 



'THE GOSPEL. S. Matt. xxii. 15-22. 



THEN" went the Pharisees and took counsel 
how they might entangle Him in His talk. 
And they sent out unto Him their disciples, with 
the Herodians, saying, Master, we know that 
Thou art true, and teachest the way of God in 
truth, neither carest Thou for any man : for Thou 
regardest not the person of men. Tell us there- 
fore, what thinkest Thou % Is it lawful to give 
tribute unto Caesar, or not % But Jesus perceived 
their wickedness, and said, Why tempt ye Me, ye 



* &. g. 1§. Matt. 

22. 15-21. 

Roman. Matt. 24. 



hypocrites 1 shew Me the tribute-money. And 
they brought unto Him a peny. And He saith 
unto them, Whose is this image and superscrip- 
tion 1 They say unto Him, Caesar's. Then saith 
He unto them, Render therefore unto Caesar the 
things which are Caesar's ; and unto God the 
things that are God's. When they had heard 
these words, they marvelled, and left Him, and 
went their way. 



The Four-and-Twentieth Sunday after Trinity. 

Dominica XXIV. post Trinitatem. 



THE COLLECT. 

OLORD, we beseech Thee, absolve Thy 
people from their offences ; that through 
Thy bountiful goodness we may all be delivered 
from the bands of those sins, which by our frailty 
we have committed : Grant this, O heavenly 
Father, for Jesus Christ's sake, our blessed 
Lord and Saviour. Amen. 



'■ 5. g. On this 
day ffl. has " Ex- 
cita, qiisesumus. . . . 
inajora percipiant." 
[Seev- 322.] Greg. 
Hebd. xviii. post 
Pent. Mur. ii. 121. 



<URATIO. 
ABSOLVE, quaesumus, Domine, Tuorum delicta 
-£^- populorum ; et a peccatorum nostrorum 
nexibus, qua? pro nostra fragilitate contraximus, 
Tua benignitate liberemur. Per Dominum. 



rf THE EPISTLE. Col. i. 3-12. 



WE give thanks to God and the Father of 
our Lord Jesus Christ, praying always 
for you, since we heard of your faith in Christ 
Jesus, and of the love which ye have to all the 
saints ; for the hope which is laid up for you in 
heaven, whereof ye heard before in the word of 
the truth of the Gospel ; which is come unto you, 
as it is in all the world, and bringeth forth fruit, 



Col. 



rf 3. g 

I. 9-11. 

Roman as on some 
Sunday after Epi- 
phany. 

Eastern. Eph. 
4. 1-7- 



as it doth also in you, since the day ye heard of 
it, and knew the grace of God in truth. As ye 
also learned of Epaphras, our dear fellow-servant, 
who is for you a faithful minister of Christ ; 
who also declared unto us your love in the Spirit. 
For this cause we also, since the day we heard 
it, do not cease to pray for you, and to desire 
that ye might be filled with the knowledge of 



heavenly citizenship ; St. Paul also, in the Epistle, referring 
to the true Christian life on earth as having already many 
things in common with the life of heaven. None ever set a 
higher example of obedience to the laws than He Who is the 
Eternal Lawgiver and Ruler : and He inculcates an honest 
submission to them even in such a case as that on which an 
appeal was made to Him, where the law was that of a con- 
queror against whom rebellion seemed to be a duty. One 
deduction to be drawn from the words of Christ and of His 
Apostle is that the Church has little to do with politics or 
questions of secular government. The things of Caesar and 
the things of God were confused together by the Jews, and 
they ended by rejecting the Lord, and saying, "We have no 
king but Caesar." So it has happened at other times, that a 
want of zeal for God in carefully distinguishing what is His, has 
led the Church into bondage to civil rulers until its spiritual 
character has been almost obliterated. The Church of England 
has been mercifully guided into a just discrimination of the 
things of Caesar and the things of God; and while rendering 
strictest obedience to the Sovereign, has not suffered an exces- 
sive loyalty to yield up spiritual rights. Nor does it ever, in 
modern days, seek to interfere in matters of civil government. 
Such a just consideration of the respective duties which are 



owing towards Caesar and towards God, and such a persever- 
ing determination to render to each their proper dues, is a 
sure way of promoting both the security and the happy pro- 
gress of Christ's Church. 

Introit. — I know the thoughts that I think towards you, 
saith the Lord ; thoughts of peace, and not of evil. Ye shall 
call upon Me, and I will hearken unto you. I will turn 
away your captivity, and will gather you from among all 
nations. Ps. Lord, Thou hast become gracious unto Thy land ; 
Thou hast turned away the captivity of Jacob. Glory be. 

THE TWENTY-FOURTH SUNDAY AFTER TRINITY. 

This Sunday offers another illustration of the faith of man 
co-operating with the will and power of Almighty God, in 
the two cases of the ruler whose young daughter was dead, 
and of the woman whose issue of blood was stayed through 
her faith in touching the hem of our Lord's garment. "My 
daughter is even now dead," said the former, "but come and 
lay Thy hand upon her, and she shall live:" "If I may but 
touch His garment," said the latter, "I shall be whole." 
These instances of recovery from disease and death are dovo- 



32: 



Cbe Ctocntp'fiftb ^untjap after Cunitp. 



His ■will in all wisdom and spiritual understand- 
ing : that ye might walk worthy of the Lord 
unto all pleasing, being fruitful in every good 
"work, and increasing in the knowledge of God ; 
strengthened with all might, according to His 



glorious power, unto all patience and long-suffer- 
ing with joyfulness ; giving thanks unto the 
Father, Which hath made us meet to be par- 
takers of the inheritance of the saints in light. 



"THE GOSPEL. S. Matt. ix. 18-26. 



"TTTHILE [Jesus] spake these things unto 
V V [John's disciples,] behold, there came a 
certain ruler, and worshipped Him, saying, My 
daughter is even now dead ; but come and lay 
Thy hand upon her, and she shall live. And 
Jesus arose, and followed him, and so did His 
disciples. And behold, a woman, which was 
diseased with an issue of blood twelve years, 
came behind Him, and touched the hem of His 
garment ; for she said within herself, If I may 
but touch His garment, I shall be whole. But 



" S. %?. M.ltt. 9. 

18-22. 

g. as P. B. 

Kotnatt as for 
some Sunday after 
Epiphany. 

Eastern. Luke 
16. 18-23. 



Jesus turned Him about, and, when He saw her, 
He said, Daughter, be of good comfort, thy faith 
hath made thee whole. And the woman was 
made whole from that hour. And when Jesus 
came into the ruler's house, and saw the minstrels 
and the people making a noise, He said unto 
them, Give place ; for the maid is not dead, but 
sleepeth. And they laughed Him to scorn. But 
when the people were put forth, He went in, and 
took her by the hand, and the maid arose. And 
the fame hereof went abroad into all that land. 



THE FlVE-AND-TWENTIETH SUNDAY AFTER TRINITY. 
* Dominica joroxima ante Adventum. 



THE COLLECT. 

STIR up, we beseech Thee, O Lord, the wills 
of Thy faithful people ; that they, plen- 
teously bringing forth the fruit of good works, 
may of Thee be plenteously rewarded ; through 
Jesus Christ our Lord. Amen. 



I> S. 59- Dom.xxv. 
post 8vas Pent. §. 
The Collect in g. 
for this day is, 
"Excita, qucesum- 
us, Domine, poten- 
tiam Tuani, et 
veni : et quod Ec- 
clesise Tuse promi- 
sisti. usque infinem 
sasculi clementer 
operare, Qui vivis. 



'ORATIO. 

EXCITA, qusesumus, Domine, Tuorum fidelium 
voluntates : ut divini operis fructum pro- 
pensius exequentes, pietatis Tuse remedia majora 
percipiant. Per Dominum nostrum. 

c j£>. ^f. Greg. Hebd. xxvii. post Pent. Mur. ii. 176. 



BEHOLD, the 
that I will 



rf FOR THE 
days come, saith the Lord, 
raise unto David a righteous 
Branch, and a King shall reign, and prosper, and 
shall execute judgement and justice in the earth. 
In His days Judah shall be saved, and Israel 
shall dwell safely : and this is His Name whereby 
He shall be called, THE LORD OUR RIGHT- 
EOUSNESS. Therefore behold, the days come, 



<IS>. 1. S-asP.B. 
Ro»ia7i as for 
some Sunday after 
Epiphany. 



EPISTLE. Jer. xxiii. 5-8. 

saith the Lord, that they shall no more say, The 
Lord liveth, Which brought up the children of 
Israel out of the land of Egypt ; but, The Lord 
liveth, Which brought up, and Which led the 
seed of the house of Israel out of the north- 
country, and from all countries whither I had 
driven them ; and they shall dwell in their own 
land. 



'THE GOSPEL 
" \ ,\THEN Jesus then lift up His eyes, and saw 
VV a great company come unto Him, He 
saith unto Philip, Whence shall we buy bread 



S. John vi. 5-14. 



S. g.^.asP.B. 

Roman as for 
some Sunday after 
Epiphany. 



that these may eat 1 (And this He said to prove 
him; for He Himself knew what He would do.) 
Philip answered Him, Two hundred peny-worth 



tionally applied in the Collect : where the expressive phrase, 
"the bands of those sins, which by our frailty we have com- 
mitted," has a double reference: first, to the bondage of sin 
in its spiritual sense ; and, secondly, to the physical evils 
which bind us around with chains that are forged by sin. 

Inteoit. — I know the thoughts that I think towards you. 
saith the Lord ; thoughts of peace, and not of evil. Ye shall 
call upon Me, and I will hearken unto you. I will turn 
away your captivity, and will gather you from among all 
nations. Ps. Lord, Thou hast been gracious unto Thy land ; 
Thou hast turned away the captivity of Jacob. Glory be. 

THE SUNDAY NEXT BEFORE ADVENT. 

In St. Jerome's Lectionary twenty-five Sundays after 
Pentecost are provided with Epistles and Gospels. In the 
Sacramentary of St. Gregory there are Collects for twenty- 
seven Sundays. In the Salisbury Missal twenty-four Sundays 
were reckoned as after Trinity, and one as the next before 
Advent : and there was a Rubric directing that if there were 
more than twenty-five Sundays between Trinity Sunday and 
Advent Sunday, the Office for the Twenty-fourth Sunday was 
to be repeated on each Sunday until the last, when that for 
the Sunday before Advent was to be said. In the Prayer 
Book of 1549 no Rubric of this kind was provided, but the 
old usage would, doubtless, be adopted. In 1552, however, 
a Rubric was inserted to this effect: " IT If there be any 



I more Sundays before Advent Sunday, to supply the same 

j shall be taken the Service of some of those Sundays that were 

omitted between the Epiphany and Septuagesima. " This 

j Rubric was altered into its present form in the Durham 

book of Bishop Cosin, having already appeared in a similar 

but more cumbrous form in 1637. 

If there are two of these Dominica Vaganles (as they were 
anciently called), the Services for the fifth and sixth Sundays 
after Epiphany should be used ; if only one, that for the sixth 
Sunday, which has evidently been appointed with a view to 
its fitness for use on the Sunday next but one to Advent. 
The rule expressed in this Rubric is a very ancient one, being 
found in Micrologus, c. lxii. 

The Office of this day represents that for the fifth Sunday 
before the Nativity of our Lord in the Comes of St. Jerome, 
which appoints the same Epistle and Gospel, and in the 
Sacramentary of St. Gregory, though a different Collect is 
appointed for that day in the latter. Its tone is that of Ad- 
vent rather than Trinity, commemorating as it does the first 
coming of the King Whose Name is "Tne Lord our Right- 
eousness," and looking forward to that second coming when 
the true restoration of Israel will be effected. The Gospel is 
the same as that for Mid-Lent Sunday, where some notes 
upon it will be found. The rationale of its appointment for 
to-day is to be found in the last words of it, "This is of a 
truth that Prophet that should come into the world. " 

The alteration of the Collect from its old form, "That they 
more readily following the fruit of the Divine work" in the 



^aint anDreto's Dap. 



123 



of bread is not sufficient for them, that every one 
of them may take a little. One of His disciples, 
Andrew, Simon Peter's brother, saith unto Him, 
There is a lad here which hath five barley-loaves 
and two small fishes ; but what are they among 
so many? And Jesus said, Make the men sit 
down. Now there was much grass in the place. 
So the men sat down, in number about five thou- 
sand. And Jesus took the loaves, and, when He 
had given thanks, He distributed to the disciples, 
and the disciples to them that were set down, and 
likewise of the fishes, as much as they would. 
When they were filled, He said unto His dis- 
ciples, Gather up the fragments that remain, 



that nothing be lost. Therefore they gathered 
them together, and filled twelve baskets with the 
fragments of the five barley-loaves which remained 
over and above unto them that had eaten. Then 
those men, when they had seen the miracle that 
Jesus did, said, This is of a truth that Prophet 
that should come into the world. 

IT If there be any more Sundays before Advent Sunday, 
the service of some of those Sundays that were 
omitted after the Epiphany shall be taken in to 
supply so many as are here wanting. 

And if there be fewer, the overplus may be omitted : 
Provided that this last Collect, Epistle, and 
Gospel, shall always be used upon the Sunday 
next before Advent. 



SAINT ANDREW'S DAY 



!" Dies Sancti Andrew. 



*THE COLLECT. 
ALMIGHTY God, Who didst give such grace 
-£-V. unto Thy holy Apostle Saint Andrew, that 
he readily obeyed the calling of Thy Son Jesus 
Christ, and followed Him without delay; Grant 
unto us all, that we, being called by Thy holy 
Word, may forthwith give up our selves obediently 
to fulfil Thy holy commandments ; through the 
same Jesus Christ our Lord. Amen. 



b A.D. 1552. 

c Common Prayer 
Bookofis49. [Also 
in Latin book of 
1560.] Comp. Prs- 
fat. in Grep. Nat. 
S. Andrese. 



p ALMIGHTY God, Which hast given such 
L -L±- grace to Thy Apostle Saint Andrew, that 
he counted the sharp and painful death of the 
cross to be an high honour and a great glory: 
Grant us to take and esteem all troubles and 
adversities which shall come unto us for Thy 
sake as things profitable for us toward the obtain- 
ing of everlasting life : through Jesus Christ 
onr Lord. 



rf THE EPISTLE. Rom. x. 9-21. 



IF thou shalt confess with thy mouth the Lord 
Jesus, and shalt believe in thine heart that 
God hath raised Him from the dead, thou shalt 
be saved. For with the heart man believeth 
unto righteousness, and with the mouth con- 
fession is made unto salvation. For the Scrip- 
ture saith, Whosoever believeth on Him shall not 
be ashamed. For there is no difference between 
the Jew and the Greek : for the same Lord over 
all is rich unto all that call upon Him. For 
whosoever shall call upon the Name of the Lord 
shall be saved. How then shall they call on 
Him, in Whom they have not believed? And 
how shall they believe in Him, of Whom they 
have not heard ? And how shall they hear with- 
out a preacher? And how shall they preach, 
except they be sent? As it is written, How 



<*£. H. 1 

a>i. Rom. 
Eastern. 
4- 9-16. 



Rom- 
3. 10.18. 
1 Cor. 



beautiful are the feet of them that preach the 
Gospel of peace, and bring glad tidings of good 
things! But they have not all obeyed the 
Gospel. For Esaias saith, Lord, who hath 
believed our report ? So then faith cometh by 
hearing, and hearing by the Word of God. But 
I say, Have they not heard? Yes verily, their 
sound went into all the earth, and their words 
unto the ends of the world. But I say, Did not 
Israel know ? First Moses saith, I will provoke 
you to jealousy by them that are no people, and 
by a foolish nation I will anger you. But Esaias 
is very bold, and saith, I was found of them that 
sought Me not ; I was made manifest unto them 
that asked not after Me. But to Israel He saith, 
All day long have I stretched forth My hands 
unto a disobedient and gainsaying people. 



heart, to its present form, " plenteously bringing forth the 
fruit of good works," is very strange. 

Introit. — I know the thoughts that I think towards you, 
saith the Lord ; thoughts of peace, and not of evil. Ye shall 
call upon Me, and I will hearken unto you. I will turn away 
your captivity, and will gather you from among all nations. 
Ps. Lord, Thou art become gracious unto Thy land; Thou 
hast turned away the captivity of Jacob. Glory be. 

SAINT ANDREW. 

[November 30. ] 

The Feast of St. Andrew is one of those for which an 
Epistle and Gospel are provided in the Lectionary of St. 
Jerome, and which has also prayers appointed for it in the 
Sacramentary of St. Gregory. It is therefore of very ancient 
date in the Church, and one of the most ancient of the 
Apostles' festivals, only nine being named (on six days) in the 
Lectionary referred to. Its position may be at the beginning 
or at the end of the Christian year, according as Advent 
Sunday happens In November or December. It has usually 
been considered that it comes at the beginning, and that it is 
placed there because the Apostle thus commemorated was the 



first-called disciple of our Lord ; but tradition points out the 
day as that of his death. 

It may be remarked here, as applicable to all the Apostles, 
that little has been told us of any except St. Peter and St. 
Paul in Holy Scripture ; and that what has come down to us 
in uninspired history does not throw much more light upon 
their personal character or the details of their work. The 
latter fact may, perhaps, be accounted for from the circum- 
stance that most of the Apostles, except St. Peter, St. Paul, 
and St. John, laboured among nations of whose records, 
previous to the quiet settlement of the Church, nothing, or 
next to nothing, remains ; and that in the wild and lawless 
times which accompanied, the breaking up of the Roman 
Empire, even lingering traditions about them would pass 
away. With respect to the paucity of details given about 
the Apostles in the New Testament, there seem to be two 
reasons which offer a sufficient explanation. For [1] the pur- 
pose of Holy Scripture is to set before us the Person of Christ, 
and the Law of Christ ; and whatever else enters into the 
four Gospels is merely incidental ; and [2] in the Acts of the 
Apostles the object is to shew the work of the Church, and 
not to give us the history of individuals; so that the latter 
also is merely incidental. 

Hence, probably, the reason why we gather hardly any 



324 



^aint Cbomas tfje apostle. 



"THE GOSPEL. S. Matt. W. 18-22. 



JESUS, walking by the sea of Galilee, saw two 
brethren, Simon called Peter, and Andrew 
his brother, casting a net into the sea, (for they 
were fishers;) and He saith unto them, Follow 
Me ; and I will make you fishers of men. And 
they straightway left their nets, and followed 



«£. W 


W 


Rom- 


an as I 


. H, 




lid sterol. 


Jolm i. 


35-Si. 







Him. And going on from thence He saw other 
two brethren, James the son of Zebedee, and 
John his brother, in a ship with Zebedee their 
father, mending their nets ; and He called them. 
And they immediately left the ship and their 
father, and followed Him. 



Saint Thomas the Apostle. 

''Dies Saneti Thomce Apostoli. 



'THE COLLECT. 



ALMIGHTY and everliving God, Who for the 
-£a~ more confirmation of the faith didst suffer 
Thy holy Apostle Thomas to be doubtful in Thy 
Son's resurrection ; Grant us so perfectly and 
without all doubt to believe in Thy Son Jesus 
Christ, that our faith in Thy sight may never 
be reproved. Hear us, O Lord, through the 
same Jesus Christ, to Whom, with Thee and 
the Holy Ghost, be all honour and glory, now 
and for evermore. A men. 



c A.D. 1549. 



rf THE EPISTLE. Ephes. ii. 19-22. 



~^TOW therefore ye are no more strangers and 
-L-N foreigners, but fellow-citizens with the 
saints, and of the household of God ; and are 
built upon the foundation of the Apostles and 
Prophets, Jesus Christ Himself being the chief 



**.$. 


V. 


Rom- 


an as P 


B. 




Easta 


«. 


Acts 5. 


12-20. 







Corner-,S?otte ; in Whom all the building, fitly 
framed together, groweth unto an holy temple 
in the Lord; in Whom ye also are builded 
together for an habitation of God, through the 
Spirit. 



particulars from Scripture about the life of St. Andrew. He 
was a brother of St. Peter, and therefore a son of Jonas or 
John ; and probably younger than St. Peter. The ancients 
used to give him the surname of Protocletos, or First-called, 
from the circumstances told us in St. John i. 40-42 ; and, 
having been a disciple of John the Baptist, he was one of those 
who were prepared to receive Christ by the teaching and 
Baptism of His Forerunner. There are only two other cir- 
cumstances of his life mentioned in the Gospels : the first in 
St. John xii. 21, where it is St. Andrew and St. Philip who 
tell Jesus of the inquiring Greeks ; and the second in St. 
Mark xiii. 3, where Andrew and his brother, with the two sons 
of Zebedee, are found in close companionship with the Lord, 
asking Him privately respecting the time when Jerusalem 
should be destroyed. 

Ecclesiastical history records that this Apostle was engaged 
after the dispersion of the Apostles in evangelizing that part 
of the world which is now known as Turkey in Asia, and the 
portion of Russia which borders on the Black Sea : and indeed 
that he was the first founder of the Russian Church, as St. 
Paul was of the English Church. Sinope and Sebastopol are 
both especially connected with the name of St. Andrew. In his 
later days he returned to Europe, consecrated the "beloved 
Stachys," first Bishop of Constantinople — then named 
Byzantium — and after travelling about Turkey in Europe, 
eventually suffered martyrdom at Patras, a town in the north 
of the Morea, nearly opposite to Lepanto. 

The traditional account of this Apostle's martyrdom is very 
touching. At a great age he was called before the Roman 
viceroy at Patrae (now Patras), and required to leave off his 
Apostolic labours among the heathen Greeks. Instead of 
consenting, he proclaimed Christ even before the judgement- 
seat ; and after imprisonment and submitting patiently to a 
seven-times-repeated scourging upon his bare back, he was at 
last fastened to a cross by cords, and so left exposed to die. 
The cross on which he suffered was of a different form from 
our Lord's, like this X, and is known by the name of the cross 
decussate. It is the distinctive symbol of the Scotch order of 
St. Andrew : the Apostle being always especially reverenced 
in connection with the Scottish, as with the Russian Church ; 
and consequently forms a part of the national banner of Great 
Britain. It has also been observed that it is an integral part 

of the monogram of Christ v/, which was so familiar to the 

early Christians. 



"Hail, precious cross!" is the substance of the words 
attributed to the aged Apostle as he came to it, ' ' that hast 
been consecrated by the Body of my Lord, and adorned with 
His limbs as with rich jewels. I come to thee exulting and 
glad; receive me with joy into thy arms. good cross, 
that hast received beauty from our Lord's limbs ! I have 
ardently loved thee ; long have I desired and sought thee ; 
now I have found thee, and thou art made ready for my long- 
ing soul; receive me into thy arms, taking me from among 
men, and present me to my Master, that He Who redeemed 
me on thee may receive me by thee. " For two days the 
dying martyr exhorted the people from the cross after His 
example Who stretched out His arms all the day long to an 
ungodly and gainsaying people. At the end of that time he 
prayed to the Crucified One that he might now depart in 
peace, when his prayer was heard, and his spirit went home 
on the day observed as his festival, A. D. 70. 

Introit. — Thy friends are exceeding honourable unto me, 
God : greatly is their beginning strengthened. Fs. 
Lord, Thou hast searched me out and known me : Thou 
knowest my downsitting and mine uprising. Glory be. 

SAINT THOMAS. 
[December 21.] 

The Festival of St. Thomas the Apostle is not noticed by 
any writer until Theodoret, who names it with that of St. 
Peter and St. Paul. \De Grcec. Affect, vii.] It seems to 
have been generally observed in the time of St. Gregory, who 
has provided for it in his Sacramentary. In the Eastern 
Church it is kept on October 6th. Although our Collect is 
not derived from that source, the leading idea of it is found 
in a Homily of St. Gregory [Horn, in Evany. 26], where be 
says that "by this doubting of St. Thomas we are more con- 
firmed in our belief than by the faith of the other Apostles." 

There are but four sayings of St. Thomas recorded in the 
Gospels, two just before the death of our Lord, and two just 
after His Resurrection ; but there is a remarkable consistency 
in these sayings, one in each case shewing want of faith, and 
the other a warm, zealous, and faithful love. These sayings 
are as follows : — ■ 

"Lord, we know not whither Thou goest; and how can we 
know the way?" [John xiv. 5.] 

' ' Let us also go, that we may die with Him." [John xi. 16. ] 



Cfje Conversion of %mnt Paul. 



325 



"THE GOSPEL. S. John xx. 24-31. 



THOMAS, one of the twelve, called Didymus, 
was not with them when Jesus came. The 
other disciples therefore said unto him, We have 
seen the Lord. But he said unto them, Except 
I shall see in His hands the print of the nails, 
and put my finger into the print of the nails, 
and thrust my hand into His side, I will not 
believe. And after eight days again His disciples 
were within, and Thomas with them : then came 
Jesus, the doors being shut, and stood in the 
midst, and said, Peace be unto you. Then saith 
He to Thomas, Eeach hither thy finger, and 



t &. $3. p?. John 


20. 24-29. 




Roman, 


John 20. 


I9-3I- 




Eastern. 


John 20. 


9-31- 





behold My hands ; and reach lather thy hand, 
and thrust it into My side ; and be not faithless, 
but believing. And Thomas answered and said 
unto Him, My Lord, and my God. Jesus saith 
unto him, Thomas, because thou hast seen Me, 
thou hast believed ; blessed are they that have 
not seen, and yet have believed. And many 
other signs truly did Jesus in the presence of 
His disciples, which are not written in this book. 
But these are written, that ye might believe that 
Jesus is the Christ, the Son of God ; and that 
believing ye might have life through His Name. 



THE CONVERSION OF SAINT PAUL. 

In Conversione Sancti Pauli. 



THE COLLECT. 

OGOD, Who, through the preaching of the 
blessed Apostle Saint Paul, hast caused 
the light of the Gospel to shine throughout the 
world ; Grant, we beseech Thee, that we, having 
his wonderful conversion in remembrance, may 
shew forth our thankfulness unto Thee for the 
same, by following the holy doctrine which he 
taught ; through Jesus Christ our Lord. 
Amen, 



i3>.¥> 


P?. Cre*. 1 


Conv. 


S. Pauli. 


Co"ij>. 


Officium 


Sar. 


Menard, 22. 


Mur. ii 


104. 



^ORATIO. 



DEUS, Qui universum mundum beati Pauli 
Apostoli Tui prsedicatione docuisti : da 
nobis, quEesumus, ut qui ejus hodie conversionem 
colimus : per ejus ad Te exempla gradiamur. 
Per Dominum. 



'FOR THE EPISTLE. 
AND Saul, yet breathing out threatenings and c s. 
Jl±- slaughter against the disciples of the Lord, 
went unto the high priest, and desired of him 



Acts ix. 1-22. 
letters to Damascus to the synagogues, that, if 
he found any of this way, whether they were 
men or women, he might bring them bound 



"Except I shall see in His hands the print of the nails, 
and put my finger into the print of the nails, and thrust my 
hand into His side, I will not believe." [John xx. 25.] 

" My Lord, and my God." [John xx. 28.] 

In these four sayings we have all that Holy Scripture tells 
us of the Apostle's companionship with our Lord ; but they 
seem to give more than the outline of a spiritual character in 
which there were the mingled elements of [1] obstinacy, in 
not believing, though prophets had foretold of the Resurrection, 
and the other Apostles were eye-witnesses of its certainty ; 
[2] presumption, in requiring such a proof, even perhaps in 
the face of the "Touch Me not," which had been made 
known by Mary Magdalen ; [3] of a warm and loving heart, 
open to the strongest faith as well as to despairing doubt; 
and which could lead the Apostle to that full confession 
of faith contained in the words, "My Lord, and my 
God." But it may have been the touch of Christ's wounds 
which healed the Apostle's doubt, and made his faith what 
it was. 

It was not granted to St. Thomas to have his loving and 
courageous aspiration fulfilled, by dying with Christ, but the 
servant followed the Master afterwards. It is recorded by 
Eusebius that he received a direction from our Lord, after 
His Ascension (as St. Peter in the case of Cornelius), to send 
Thaddeus, one of the seventy disciples, to Abgarus, tributary 
king of Edessa in Mesopotamia, who was thus miraculously 
cured of a disease, and converted, with his subjects, to 
Christianity. After this St. Thomas went to the Parthians, 
Medes, Persians, and Chaldeans, founding the Church of 
Christ among them until he came to India. The Christians 
of St. Thomas still bear witness to his work in that great and 
populous land in the south, and in the north there appear to 
be relics of the Christian faith mixed up with the strange 
religion of Thibet; but the diabolical systems of Brahma and 
Buddh, and the Antichristianism of Mahomet, have long ago 
erased all other traces of it; and India appears to be one of 
those unhappy countries which, having wilfully rejected the 
Apostolic ministry, have ceased to be capable of receiving 
Christ and His Gospel. 

St. Thomas was martyred by the Brahmins at Taprobane, 
now called Sumatra. Having been assailed with stones, he 
was at last killed by the thrust of a spear: the manner of his 



death offering a striking comparison with his words, "Except 
I thrust my hand into His side," and those of our Lord, 
"Reach hither thy hand, and thrust it into My side, and be 
not faithless, but believing." As the Lord said to St. Peter, 
so were the words true of St. Thomas, " Thou canst not follow 
Me now, but thou shalt follow Me afterwards." 

Introit. — Thy friends are exceeding honourable unto me, 
God : greatly is their beginning strengthened. Ps. O Lord, 
Thou hast searched me out and known me : Thou knowest 
my downsitting and mine uprising. Glory be. 

CONVERSION OF SAINT PAUL. 
[January 25.] 

This festival does not appear to have been generally 
observed until about the twelfth century, although the Collect 
for it is found in St. Gregory's Sacramentary. It is said 
[Laterculum of Silvias, a.d. 448] that there was anciently 
a festival of St. Peter and St. Paul on February 22nd (now 
" Cathedra Petri "), and there may have been some connection 
between it and the present festival, but this is only conjecture. 
The principal, if not the only, day observed to the honour of 
St. Paul was that on which St. Peter was associated with him, 
the 29th of June; although, on the following day, a "Com- 
memoration of St. Paul " was made, which is marked in the 
Salisbury and Roman Calendars, and mentioned in the Rubrics 
of the Missal; and which, in Menard's edition of St. Gregory's 
Sacramentary, is called " Natale Sancti Pauli." It is a pious 
instinct which has led the Church to thank God in this 
festival for the wonderful conversion of the Apostle of the 
Gentiles; but there is something to regret in the loss of the 
ancient custom by which his noble martyrdom was also com- 
memorated, and by which the unity of the two principal 
Apostles was so significantly set forth. 

Both the conversion and the missionary work of St. Paul 
are narrated with much detail in the Acts of the Apostles ; 
and the whole of his life and labours has been minutely 
investigated in the well-known work of Conybeare and How- 
son. To attempt even a sketch of so marvellous a career in 
these notes would be to occupy space that cannot be spared ; 



;26 



CJjc Purification of §>aint S^atp. 



unto Jerusalem. And, as he journeyed, he came 
near Damascus, and suddenly there sinned round 
about him a light from heaven. And he fell to 
the earth, and heard a voice saying unto him, 
Saul, Saul, why persecutest thou Me? And he 
said, Who art Thou, Lord 1 And the Lord said, 
I am Jesus Whom thou persecutest : it is hard 
for thee to kick against the pricks. And he, 
trembling and astonished, said, Lord, what wilt 
Thou have me to do 1 And the Lord said unto 
him, Arise, and go into the city, and it shall be 
told thee what thou must do. And the men 
which journeyed with him stood speechless, hear- 
ing a voice, but seeing no man. And Saul arose 
from the earth, and when his eyes were opened 
he saw no man; but they led him by the hand, 
and brought him into Damascus. And he was 
three clays without sight, and neither did eat 
nor drink. And there was a certain disciple at 
Damascus, named Ananias, and to him said the 
Lord in a vision, Ananias. And he said, Behold, 
I am here, Lord. And the Lord said unto him, 
Arise, and go into the street which is called 
Straight, and enquire in the house of Judas for 
one called Saul, of Tarsus : for behold, he prayeth. 
and hath seen in a vision a man named Ananias, 
coming in, and putting his hand on him, that he 
might receive his sight. Then Ananias answered, 
Lord, I have heard by many of this man, how 

"THE GOSPEL. S. 

PETER answered and said unto [Jesus,] Be- « s. s. m- 
hold, we have forsaken all, and followed 
Thee ; what shall we have therefore 1 And Jesus 
said unto them, Verily I say unto you, That ye 
which have followed Me, in the regeneration 
when the Son of Man shall sit in the throne of 
His glory, ye also shall sit upon twelve thrones, 



much evil he hath done to Thy saints at Jeru- 
salem ; and here he hath authority from the 
chief priests to bind all that call on Thy Name. 
But the Lord said unto him, Go thy way ; for 
he is a chosen vessel unto Me, to bear My Name 
before the Gentiles, and kings, and the children 
of Israel : for I will shew him how great things 
he must suffer for My Name's sake. And 
Ananias went his way, and entered into the 
house ; and, putting his hands on him, said, 
Brother Saul, the Lord, (even Jesus that appeared 
unto thee in the way as thou earnest,) hath sent 
me, that thou mightest receive thy sight, and be 
filled with the Holy Ghost. And immediately 
there fell from his eyes as it had been scales ; 
and he received sight forthwith, and arose, and 
was baptized. And when he had received meat, 
he was strengthened. Then was Saul certain 
days with the disciples which were at Damas- 
cus. And straightway he preached Christ in 
the synagogues, that He is the Son of God. But 
all that heard him were amazed, and said, Is 
not this he that destroyed them which called 
on this Name in Jerusalem, and came hither 
for that intent, that he might bring them bound 
unto the chief priests 1 But Saul increased the 
more in strength, and confounded the Jews which 
dwelt at Damascus, proving that this is very 
Christ. 



Matt. xix. 27-30. 

judging the twelve tribes of Israel. And every 
one that hath forsaken houses, or brethren, or 
sisters, or father, or mother, or wife, or children, 
or lands, for My Name's sake, shall receive an 
hundred-fold, and shall inherit everlasting life. 
But many that are first shall be last, and the 
last shall be first. 



THE PRESENTATION OF CHRIST IN THE TEMPLE, 

COMMONLY CALLED 

The Purification of Saint Mary the Virgin. 

In Purificatione Beatce Maria Virginis. 



THE COLLECT. 
ALMIGHTY and everliving God, we humbly 
•^L beseech Thy Majesty, that, as Thy only- 
begotten Son was this day presented in the 



!• 5. $ 


£. 


Greg\ 
arice V. 


Purif. S. M 


Mur. ii 


2S- 


Comp. 


l. 639. 







'OKATIO. 

OMNIPOTENS sempiterne Deus, Majestatem 
Tuam supplices exoramus, ut sicut unigeni- 
tus Filius Tuus hodierna die cum nostra? carnis 



and such a sketch is rendered unnecessary by the elaborate 
but yet very accessible work just mentioned. 

Introit. — Let us all rejoice in the Lord, commemorating 
this day, the day in which the blessed St. Paul adorned the 
world by his conversion. Ps. For the conversion of the 
blessed St. Paul, and for the bright beams of light shed by 
his preaching. Glory be. 

THE PUPJFICATION. 

[February 2.] 

This festival has the same Epistle and Gospel which are 
now in use appointed for it in the Lectionary of St. Jerome, 
and the germ of the present Collect is found in the Sacra- 
mentary of Gelasius. 1 St. Cyril of Alexandria, and others of 
an equally early date refer to it ; and there is little doubt that 
it was the first festival instituted in memory of the Blessed 
Virgin. The ancient and present name for it in the Eastern 
Church is the Hypapante of our Lord Jesus Christ ; that is, 

1 Until 1661 the Epistle was that for the Sunday. Bishop Cosin intro- 
duced the one now used. He also prefixed the first title to the day. 



the inravTT] or v-rrawavTTi, the meeting of our Lord with Simeon 
and Anna in the Temple. It is said to have been observed 
on the 14th day of February until the time of Justinian [a.d. 
542], but in the Comes of St. Jerome it precedes the festival 
of St. Agatha, which is dated on the Nones, or 5th of 
February, the day on which that Saint is still commemorated ; 
and probably it was so observed only by those who kept 
Christmas Day on the 6th of January, as a part of the Eastern 
Church has always done. 

The popular name of this festival (Candlemas Day) per- 
petuates the memory of a very ancient custom, that of walk- 
ing in procession with tapers, and singing hymns. In a 
Homily on the Purification Alcuin says [a.d. 790], "The 
whole multitude of the city collecting together devoutly 
celebrate the solemnity of the Mass, bearing a vast number 
of wax lights ; and no one enters any public place in the city 
without a taper in his hand." St. Bernard also [a.d. 1153] 
gives the following description of the practice, as carried out 
in his day : — ■ 

" We go in procession, two by two, carrying candles in our 
hands, which are lighted, not at a common fire, but at a fire 
first blessed in the church by a Bishop. They that go out 
first return last ; and in the way we sing, ' Great is the glory 



€f)C Purification of §>aint S§arp. 



o^t 



temple in substance of our fiesli, so we may be 
presented unto Thee with pure and clean hearts, 
by the same Thy Son Jesus Christ our Lord. 

Amen. 



substantia in templo est praesentatus, ita nos 
facias purificatis Tibi mentibus praesentari. Per 
eundem. 



"FOR THE EPISTLE. Mai. iii. 1-5. 



BEHOLD, I will send My messenger, and he 
shall prepare the way before Me : and the 
Lord, Whom ye seek, shall suddenly come to His 
temple ; even the Messenger of the Covenant, 
Whom ye delight in ; behold, He shall come, saith 
the Lord of Hosts. But who may abide the day 
of His coming? and who shall stand when He 
appeareth 1 for He is like a refiner's fire, and 
like fullers' soap. And He shall sit as a refiner 
and purifier of silver ; and He shall purify the 
sons of Levi, and purge them as gold and silver, 



* &. g. m 

an. Ma' 

Eastern. 
7-i7 



I.3. 



that they may offer unto the Lord an offering 
in righteousness. Then shall the offering of 
Judah and Jerusalem be pleasant unto the Lord, 
as in the days of old, and as in former years. 
And I will come near to you to judgement, and 
I will be a swift witness against the sorcerers, 
and against the adulterers, and against false- 
swearers, and against those that oppress the hire- 
ling in his wages, the widow, and the fatherless, 
and that turn aside the stranger from his right, 
and fear not Me, saith the Lord of Hosts. 



'THE GOSPEL. S. Luke ii. 22-40. 



A ND when the days of her purification, accord- 
* » ing to the Law of Moses, were accom- 
plished, they brought Him to Jerusalem, to 
present Him to the Lord ; (as it is written in the 
Law of the Lord, Every male that openeth the 
womb shall be called holy to the Lord ;) and to 
offer a sacrifice, according to that which is said 
in the Law of the Lord, A pair of turtle-doves, 
or two young pigeons. And behold, there was 
a man in Jerusalem, whose name was Symeon ; 
and the same man was just and devout, wait- 
ing for the consolation of Israel : and the Holy 
Ghost was upon him. And it was revealed unto 
him by the Holy Ghost, that he should not see 
death, before he had seen the Lord's Christ. 
And he came by the Spirit into the temple ; and 
when the parents brought in the Child Jesus, to 
do for Him after the custom of the law, then took 
he Him up in his arms, and blessed God, and 
said, Lord, now lettest Thou Thy servant depart 
in peace, according to Thy word : for mine eyes 
have seen Thy salvation, which Thou hast pre- 
pared before the face of all people ; a light to 
lighten the Gentiles, and the glory of Thy people 



* a. 1. m- Rom 

an. Luke ii. 22-32, 
Eastern as P. B. 



Israel. And Joseph and His mother marvelled at 
those things which were spoken of Him. And 
Symeon blessed them, and said unto Mary His 
mother, Behold, this Child is set for the fall and 
rising again of many in Israel ; and for a Sign 
which shall be spoken against ; (yea, a sword 
shall pierce through thy own soul also ;) that 
the thoughts of many hearts may be revealed. 
And there was one Anna a prophetess, the 
daughter of Phanuel, of the 
was of a great age, and had 
band seven years from her 
ivas a widow of about fourscore and four years ; 
which departed not from the temple, but served 
Goo with fastings and prayers night and day. 
And she coming in that instant gave thanks 
likewise unto the Lord, and spake of Him to all 
them that looked for redemption in Jerusalem. 
And when they had performed all things accord- 
ing to the law of the Lord, they returned into 
Galilee to their own city Nazareth. And the 
Child grew, and waxed strong in spirit, filled 
with Avisdom ; and the grace of God was upon 
Him. 



tribe of Aser; she 
lived with an hus- 
virginity : and she 



of the Lord.' We go two by two in commendation of charity 
and a social life ; for so our Saviour sent out His disciples. 
We carry lights in our hands ; first, to signify that our light 
should shine before men ; secondly, this we do this day 
especially in memory of the Wise Virgins (of whom this 
blessed Virgin is the chief) that went to meet their Lord with 
their lamps lit and burning. And from this usage and the 
many lights set up in the church this day, it is called Cande- 
laria, or Candlemas. Because our works should be all done 
in the holy fire of charity, therefore the candles are lit with 
holy fire. They that go out first return last, to teach 
humility, 'in honour preferring one another.' Because God 
loveth a cheerful giver, therefore we sing in the way. The 
procession itself is to teach us that we should not stand idle in 
the way o£ life, but 'go from strength to strength,' not look- 
ing back to that which is behind, but reaching forward to 
that which is before. " 

The festival is placed at forty days' distance from Christ- 
mas, as that was the interval directed by the law between 
the day of birth and the day when the mother presented her- 
self for readmission to the congregation, and her infant son 
for an offering to the Lord. [Lev. xii. 4; Exod. xxii. 29; 
Numb. viii. 17.] It was on this occasion that Simeon gave 
to the Church the Nunc Dimittis, in which he proclaimed the 
glorious and universal Epiphany of the Holy Child, when he 
prophesied of Him as "a light to lighten the Gentiles, and 
the glory of God's people Israel." It was then also that the 
Virgin Mother first learned that sorrow as well as joy was in 



the wonderful lot assigned her: "Yea, a sword shall pierce 
through thy own soul also. " 

The submission of the Blessed Virgin to the ceremony of 
purification, and of her Divine Son to that of presentation in 
the Temple, were each of them an illustration of the perfect 
humiliation of our Lord to the likeness of sinful man. The 
miraculous conception of the Virgin had been unattended by 
that for which a ceremonial purification was ordained ; and 
our Blessed Lord, having no original sin, needed not to be 
offered (or presented) and bought back again. But,' as at His 
Baptism, so now, for Himself and for His holy Mother He 
says by their acts, "Suffer it to be so now, for thus it 
becometh us to fulfil all righteousness." In the price of 
redemption (the representative sacrifice offered in the early 
dawn of the Holy Child's life, to be followed by a more per- 
fect Sacrifice in its eventide) it has been noticed that there 
was a typical meaning, now for the first and only time find- 
ing its true signification. The two turtle-doves, or young 
pigeons, were expressive of lowliness at all times, as offerings 
of the poor ; but in the offering of one by fire, and the eating 
of the other by the priest, or those who offered it, are now to 
be seen a type of Christ offering Himself for sin, and also 
giving Himself to be the spiritual food and sustenance of His 

I pic. 

It is worthy of remark, as a happy token of tho unity which 
is possible in spite of disagreement, that although the nil/us 
of the Blessed Virgin was and is one principal cause of 
difference between the Church of England and other Catholic 



32! 



^aint e^attfrias' Dap. 



Saint Matthias' Day. 



* A.D. 1549. 



"Sanctus Matthias Apostolus. 
*THE COLLECT. 

O ALMIGHTY God, Who into the place of 
the traitor Judas didst choose Thy faithful 
servant Matthias to be of the number of the 
twelve Apostles ; Grant that Thy Church, 
being alway preserved from false Apostles, may 
be ordered and guided by faithful and true 
pastors ; through Jesus Christ our Lord. 
A men. 



FOR THE EPISTLE. Acts i. 15-26. 



Rom- 



< s. 1. g. 

an as P. B. 
Eastern. Act6 1. 
12-17, 21-26. 



IN those days Peter stood up in the midst 
of the disciples, and said, (the number of 
names together were about an hundred and 
twenty,) Men and brethren, this Scripture must 
needs have been fulfilled, which the Holy Ghost 
by the mouth of David spake before concern- 
ing Judas, which was guide to them that took 
Jesus : for he was numbered with us, and had 
obtained part of this ministry. Now this man 
purchased a field with the reward of iniquity ; 
and falling headlong he burst asunder in the 
midst, and all his bowels gushed out. And it 
was known unto all the dwellers at Jerusalem, 
insomuch as that field is called in their proper 
tongue, Aceldama, that is to say, The field of 
blood. For it is written in the book of Psalms, 
Let his habitation be desolate, and let no man 



rf THE GOSPEL. S 
AT that time Jesus answered and said, I thank 
J-±- Thee, O Father, Lord of heaven and 
earth, because Thou hast hid these things from 
the wise and prudent, and hast revealed them unto 
babes. Even so, Father, for so it seemed good 
in Thy sight. All things are delivered unto Me 
of My Father : and no man knoweth the Son, 
but the Father ; neither knoweth any man the 



rf£. i.|§. 

an as P. B. 
Eastern. 
10. 16-21. 



dwell therein ; and, His bishoprick let another 
take. Wherefore, of these men which have com- 
panied with us all the time that the Lord Jesus 
went in and out among us, beginning from the 
baptism of John, unto that same day that He 
was taken up from us, must one be ordained to 
be a witness with us of His resurrection. And 
they appointed two, Joseph called Barsabas, who 
was surnamed Justus, and Matthias. And they 
prayed, and said, Thou, Lord, Which knowest 
the hearts of all men, shew whether of these 
two Thou hast chosen ; that he may take part 
of this ministry and apostleship, from which 
Judas by transgression fell, that he might go to 
his own place. And they gave forth their lots ; 
and the lot fell upon Matthias, and he was num- 
bered with the eleven Apostles. 



Matt. xi. 25-30. 

Father, save the Son, and he to whomsoever the 
Son will reveal Him. Come unto Me, all ye that 
labour and are heavy laden, and I will give you 
rest. Take My yoke upon you, and learn of Me ; 
for I am meek and lowly in heart : and ye shall 
find rest unto your souls. For My yoke is easy, 
and My burden is light. 



Churches of Europe, yet we retain old Collects for both the 
Annunciation and the Purification, while nearly all the other 
Saints'-day Collects are modern. 

Inteoit. — We wait for Thy loving-kindness, God : in 
the midst of Thy temple. O God, according to Thy Name, 
so is Thy praise unto the world's end : Thy right hand is full 
of righteousness. Ps. Great is the Lord, and highly to be 
praised : in the city of our God, even upon His holy hill. 
Glory be. 

SAINT MATTHIAS. 
[February 24.] 

This is not one of the most ancient of the festivals generally 
observed by the Church, as there is no provision for it in the 
Lectionary of St. Jerome ; but there is a Collect for it in the 
Sacramentary of St. Gregory, and in a German martyrology 
of about the same period. It comes first in order after the 
Festivals of the Incarnation, perhaps because St. Matthias 
represents the earliest independent action of the Church as 
that spiritual body which was to exercise the authority of 
Christ, and to become the substitute, in some measure, for 
His Visible Presence. But in the Eastern Church it is 
August 9th. 

St. Matthias' Day was formerly changeable in Leap Year, 
when the intercalated day was added between February 23rd 
and 24th, and the 25th became the festival of St. Matthias. 
But at the revision of the Calendar in 1661 the intercalary day 
was placed at the end of the month, and the festival of St. 
Matthias fixed permanently to the 24th day. This is the day 



(VI. Kalend. Martii) appointed for the Festival in the Sacra- 
mentary of St. Gregory. 

Nothing more is recorded of St. Matthias in the New 
Testament than that he was chosen to be an Apostle in the 
place of Judas Iscariot, the account of his ordination to that 
high office being given in Acts i. 15-26, the Epistle of the 
day throughout the world. The Eastern Gospel contains the 
same solemn prayer of our Lord as that does which is used 
in the Western Church, though taken from a different 
Evangelist ; and the coincidence is a striking illustration of 
the unity of mind by which the whole Catholic Church is per- 
vaded. It is plain also that this Gospel is intended to shew 
that the Apostle, on whose day it is used, was as much 
"numbered with" the other Apostles, although ordained by 
men, as any of those were who were ordained by our Lord 
Himself ; and thus illustrates the great truth, that the Great 
High Priest Himself declared, "As My Father hath sent Me, 
even so send I you." 

The tradition of the Church respecting St. Matthias' 
Apostolic labours is, that after ministering for some years 
among his countrymen the Jews, he went to Cappadocia, and 
was eventually crucified there about the year of our Lord 64. 
The manner of his death was not very unlike that of the 
traitor Judas, but the one found the tree on which he hung 
the way "to his own place 5" the other, his Master's own 
road to the Paradise of God. 

Introit. — Thy friends are exceeding honourable unto me, 
God : greatly is their beginning strengthened. Ps. O Lord, 
Thou hast searched me out and known me : Thou knowest my 
downsitting and mine uprising. Glory be. 



Cfje annunciation of tfce iJirgin s^arp. 



329 



The Annunciation of the Blessed Virgin Mary. 



In Annunciatione Beatce Maries. 



THE COLLECT. 
'E beseech Thee, O Lord, 



WE beseech Thee, O Lord, pour Thy grace 
into our hearts ; that, as we have known 
the incarnation of Thy Son Jesus Christ by the 
message of an angel, so by His cross and passion 
we may be brought unto the glory of His resur- 
rection ; through the same Jesus Christ our 
Lord. Amen. 



"&. 


19.50. 


Greg. 


super Oblata 


Ann. 


Angeli ad B. 


Mari- 


am. 


Mur. ii 


26. 


b Fourteenth 


cen- 


tury 


Prymer ver- 


51011 


M. R. 


111. 72. 



'POSTCOMMUNIO. 



GRATIAM Tuam, qusesumus, Domine, 
mentibus nostris infunde : ut qui angelo 
nuntiante Christi Filii Tui incarnationem cog- 
novimus, per passionem Ejus et crucem ad 
resurrectionis gloriain perducamur. Per eundem. 



L° 



ORD, we bisechen helde yn thi grace to 
oure inwittis, that bi the message of the 
aungel we knowe the incarnacioun of thi sone 
iesu crist, and by his passioun and cross be ledde 
to the glorie of his resurreccioun. Bi the same 
iesu crist oure lord, that with thee lyueth and 
regneth in oonhede of the hooly goost, god, bi 
alle worldis of worldis. So be it. 



FOR THE EPISTLE. Isa. vii. 10-15. 



MOREOVER, the Lord spake again unto 
Ahaz, saying, Ask thee a sign of the 
Lord thy God ; ask it either in the depth, or in 
the height above. But Ahaz said, I will not ask, 
neither will I tempt the Lord. And he said, 
Hear ye now, O house of David ; Is it a small 



< S>. g • 18. 


Rom- 


an as P. B. 




Eastern. 


Heb. 2. 


11-18. 





thing for you to weary men, but will ye weary 
my God also 1 Therefore the Lord Himself shall 
give you a sign ; Behold, a Virgin shall conceive, 
and bear a Son, and shall call His Name Immanuel. 
Butter and honey shall He eat, that He may know 
to refuse the evil, and choose the good. 



"THE GOSPEL. S. Luke i. 26-3S. 



AND in the sixth month the angel Gabriel 
-£-v- was sent from God unto a city of Galilee 
named Nazareth, to a Virgin espoused to a man 
whose name was Joseph, of the house of David ; 
and the Virgin's name was Mary. And the angel 
came in unto her, and said, Hail, thou that art 
highly favoured, the Lord is with thee ; blessed 
art thou among women. And when she saw him 
she was troubled at his saying, and cast in her 
mind what manner of salutation this should be. 
And the angel said unto her, Fear not, Mary; 
for thou hast found favour with God. And 
behold, thou shalt conceive in thy womb, and 
bring forth a Son, and shalt call His Name JESUS. 
He shall be great, and shall be called the Son of 
the Highest ; and the Lord God shall give unto 



' s. S- ®- 

an as P. B. 
Eastern. 


Roni 
Luke 


1. =4-33- 





Him the throne of His father David. And He 
shall reign over the house of Jacob for ever ; and 
of His kingdom there shall be no end. Then said 
Mary unto the angel, How shall this be, seeing 
I know not a man ? And the angel answered 
and said unto her, The Holy Ghost shall come 
upon thee, and the power of the Highest shall 
overshadow thee : therefore also that holy thing 
which shall be born of thee shall be called the 
Son of God. And behold, thy cousin Elisabeth, 
she hath also conceived a son in her old age ; 
and this is the sixth month with her who was 
called barren : for with God nothing shall be 
impossible. And Mary said, Behold the handmaid 
of the Lord ; be it unto me according to thy 
word. And the angel departed from her. 



THE ANNUNCIATION. 
[March 25.] 

There is no mention of the festival of the Annunciation in 
the Lectionary of St. Jerome, although there are days in 
honour of the Purification and the Nativity and the Death or 
Assumption of the Blessed Virgin. It is however of very 
early date, as Proclus, Patriarch of Constantinople, who died 
a.d. 446, has left a homily on the day, which was preached 
in the presence of Nestorius, and against his heresy. It 
is also mentioned by St. Athanasius, St. Chrysostom, St. 
Augustine, and other writers as early ; and the Collect is 
found in the Sacramentary of Gelasius, at the end of the fifth 
century, as well as in that of St. Gregory. In the Council of 
Toledo, a.d. 656, the first of seven Canons orders that the 
Feast of the Annunciation shall, in future, be kept on the 
18th of December, so as not to interfere with the celebration 
of Good Friday or the observance of Lent. But this day was 
afterwards appropriated to the festival named "the Expecta- 
tion of the Blessed Virgin, " and the old day was restored. 

In the Consuetudinary of Sarum this festival is called 
"Our Lord's Annunciation," and Bishop Cosin proposed to 
alter the title both here and in the Table of Lessons to " The 
Annunciation of our Lord to the Blessed Virgin Mary :" in 
both cases his alteration was inserted in the MS. of the 
Prayer Book, but subsequently crossed out, and the authorized 



title is ' ' The Annunciation of our Lady, "or " The Annuncia- 
tion of the Blessed Virgin Mary." 

The Church of England commemorates the Mother of our 
Lord on five days in the year, the Annunciation, the Purifica- 
tion, the Visitation, the Nativity of the Blessed Virgin, and 
her Conception. The three latter are Black Letter Days in 
July, September, and December : the two former, as days 
which commemorate events that associated her with the 
Person of our Lord and the work of our salvation by His 
human Nature, are provided with sjiecial services as days of 
obligation. 

If our Blessed Lord's Nativity occurred on the 25th of 
December, as there are sound chronological reasons for 
supposing, this may be taken as the true time when the angel 
Gabriel first gave to the Church the words, ' ' Hail, thou that 
art highly favoured, the Lord is with thee : blessed art thou 
among women ;" words which have been associated with 
errors in doctrine and practice, but which are still words that 
come from God. It must have been about this time also, 
"in those days," that the Blessed Virgin was inspired to 
give to the Church the Canticle which has ever since been so 
dear to every generation. The words which sho was thus 
inspired to speak respecting herself, and those which were 
spoken of her by the angel "sent from Cod," shew to what 
an exalted place she was raised by the Providence of Almighty 
God : and her meek reception of the wonderful revelation 



§>aint park's 2Dai?. 



Saint Mark's Day. 



THE COLLECT. 



O ALMIGHTY God, Who hast instructed 
Thy holy Church with the heavenly doc- 
trine of Thy Evangelist Saint Mark ; Give us 
grace, that, being not like children carried away 
with every blast of vain doctrine, we may be 
established in the truth of Thy holy Gospel, 
through Jesus Christ our Lord. Amen. 



" S. |ti Creg. Nat. 
S. Marc. Ev. 



Sanctus Marcus Evangelista. 

"ORATIO. 

DEUS, Qui beatum Marcum evangelistam 
Tuum evangelic* prsedicationis gratia sub- 
limasti : tribue, quaesumus, ejus nos semper et 
I erudition e perficere et oratione defendi. Per 

DOMINUM. 



^T^vEUS, Qui nobis per ministerium beati Marci, 
J-^ evangelist* et martyris, Tui veritatem 
evangelii patefieri voluisti ; concede, quassumus, 
ut quod ab illius ore didicimus, gratia Tua adjuti 
operari valeamus. Per. 



'THE 

UNTO every one of us is given grace, accord- 
ing to the measure of the gift of Christ. 
Wherefore He saith, When He ascended up on 
high, He led captivity captive, and gave gifts 
unto men. (Now that He ascended, what is it but 
that He also descended first into the lower parts 
of the earth? He that descended is the same 
also that ascended up far above all heavens, that 
He might fill all things.) And He gave some 
Apostles, and some Prophets, and some Evan- 
gelists, and some Pastors and Teachers ; for the 
perfecting of the saints, for the work of the 
ministry, for the edifying of the body of Christ ; 
till we all come in the unity of the faith, and of 



Roman. 
10-14. 

Faslern. 
5. 6-14. 



. as P. B. 
Ezek. 1. 



EPISTLE. Ephes. iv. 7-16. 

the knowledge of the Son of God, unto a perfect 
man, unto the measure of the stature of the ful- 
ness of Christ ; that we henceforth be no more 
children, tossed to and fro, and carried about with 
every wind of doctrine, by the sleight of men, 
and cunning craftiness, whereby they lie in wait 
to deceive ; but speaking the truth in love, may 
grow up into Him in all things, Which is the Head, 
even Christ : from Whom the whole body fitly 
joined together, and compacted by that which 
every joint supplieth, according to the effectual 
working in the measure of every part, maketh 
increase of the body, unto the edifying of itself 
in love. 



shews a holiness in the subjection of her will to the will of 
the Lord, Whose handmaid she was, that no saint ever sur- 
passed. Holy in her original character, her holiness was 
made more perfect by that most intimate union with Jesus 
which existed for nine months of her life. Little children 
were brought to Jesus that He might lay His hands on them, 
and thus sanctify them by the touch of a passing moment ; 
but the same Jesus abode long in His Mother's bosom, His 
spotless Body was formed of her substance, and sanctified her 
both in what He received from her as Man, and what He gave 
to her as God. Not Eve when she was in Paradise could have 
been so holy as the Virgin Mary when she became a Paradise 
herself. Not even the glorified saints who have attained to 
the purity and bliss of heaven are raised to higher blessedness 
and purity than that saintly maiden was whom Elisabeth was 
inspired to speak of as "the Mother of my Lord." 

This sanctity of the Blessed Virgin Mary through her 
association with her Divine Son has always been kept vividly 
in view by the Church : but, while excess of sentiment on 
the one hand has led to an irreverent dishonour of her name by 
associating it with attributes of Deity, so want of faith in the 
principle of the Incarnation has led, on the other hand, to an 
irreverent depreciation of her sanctity. Our two principal 
and three minor festivals in honour of the Virgin and her 
work in the Incarnation point out the true course ; to esteem 
her very highly above all other saints ; but yet so that her 
honour may be to the glory of God. 

Introit. — Drop down, ye heavens, from above, and let the 
skies pour down righteousness ; let the earth open, and let 
it bring forth salvation. [Alleluia. Alleluia. — If in Easter 
season. ] Ps. And let righteousness spring up together ; I 
the Lord have created it. Glory be. 

SAINT MARK. 

[April 25.] 

The festival of St. Mark is provided for in the Sacramentary 
of St. Gregory, although not in the Comes of St. Jerome. 
Like others, it probably began in a local observance by the 
Church of a particular country (in this case, Egypt), and was 
gradually extended to all other Churches throughout the 
world. 



Of the Saint commemorated on this day there can be no 
doubt ; but it is not quite certain which of the Marks named 
in the Acts of the Apostles is Saint Mark the Evangelist. It 
seems most probable that he was not the John Mark of Acts 
xii. 12 and Acts xv. 37 (who was the dcet/'tos of St. Barnabas, 
and about whose conduct the sharp dissension arose between 
St. Paul and St. Barnabas), but that the Evangelist was the 
"Marcus, my son," of whom St. Peter writes in 1 Pet. i. 13 
as being his companion at Babylon. It was his association 
with St. Peter which led St. Mark to be the writer of the 
Gospel that goes by his name, and which is always connected 
with the name of St. Peter as well as of St. Mark by ancient 
writers. The later years of his ministry were spent at 
Alexandria, where he founded the Church of Christ among the 
intellectual men of that learned city, and originated among 
them that class of Christian scholars which afterwards gave 
such a prominent place to Alexandria in the theological 
history of the Church. The Evangelist carried the knowledge 
of Christ and the ministry of the Church into less civilized 
parts of Africa, but Alexandria was the central point of his 
labours ; and there he was martyred on a day when the 
heathen feast of Serapis was being observed, and which also 
appears to have been Easter Day, probably April 25th, and 
perhaps late in the first century, after most of the Apostles 
had gone to their rest. He was dragged from his place at the 
altar through the streets of the city, and over the rough cliffs 
adjoining, to prison ; from whence the next morning he was 
again tortured in the same manner until his soul departed 
to spend a second and glorious Easter with his risen and 
ascended Lord. 

One of the ancient Apostolic Liturgies goes by the name of 
St. Mark ; and his festival was formerly the day on which 
the Greater Litanies or Processions were said : but these 
latter originated with St. Gregory in the sixth century. [See 
Introduction to Litany, p. 222.] 

It will be observed that the English Epistle and Gospel for 
this day were anciently, as they still are, different from those 
of the Latin and Oriental Churches. 

Introit. — Hide me, God, from the gathering together 
of the froward, and from the insurrection of wicked doers. 
Alleluia. Alleluia. Ps. Hear my voice, O God, in my prayer ; 
preserve my life from fear of the enemy. Glory be. 



^aint Pbilip ana ^>aint fames' Dap. 



33* 



"THE GOSPEL. S. John xv. 1-11. 



I AM the true Vine, and My Father is the Hus- 
bandman. Every branch in Me that beareth 
not fruit He taketh away ; and every branch that 
beareth fruit, He purgeth it, that it may bring- 
forth more fruit. Now ye are clean through the 
word which I have spoken unto you. Abide in 
Me, and I in you. As the branch cannot bear 
fruit of itself, except it abide in the vine ; no 
more can ye, except ye abide in Me. I am the 
Vine, ye are the branches. He that abideth in 
Me, and I in him, the same bringeth forth much 
fruit; for without Me ye can do nothing. If a 
man abide not in Me, he is cast forth as a branch, 



John 15. 



a <$, 
'■7- 

Ji. Luke 9. 1-6. 

Rowan. Luke 10. 
1-9. 

Eastern. Luke 
io. 16-21. 



and is withered ; and men gather them, and cast 
them into the fire, and they are burned. If ye 
abide in Me, and My words abide in you, ye shall 
ask what ye will, and it shall be done unto you. 
Herein is My Father glorified, that ye bear much 
fruit ; so shall ye be My disciples. As the 
Father hath loved Me, so have I loved you : 
continue ye in My love. If ye keep My com- 
mandments, ye shall abide in My love ; even as 
I have kept My Father's commandments, and 
abide in His love. These things have I spoken 
unto you, that My joy might remain in you, and 
that your joy might be full. 



Saint Philip and Saint James' Day. 



* ft. g- i?. 

c A. D. 1549. 



''Dies Apostolorum Philippi et Jacobi. 
'THE COLLECT. 

O ALMIGHTY God, Whom truly to know is 
everlasting life ; Grant us perfectly to 
know Thy Son Jesus Christ to be the Way, the 
Truth, and the Life ; that, following the steps of 
Thy holy Apostles, Saint Philip and Saint James, 
we may stedfastly walk in the way that leadeth 
to eternal life, through the same Thy Son Jesus 
Christ our Lord. Amen. 



"THE EPISTLE. 



JAMES, a servant of God and of the Lord 
Jesus Christ, to the twelve tribes which 
are scattered abroad, greeting. My brethren, 
count it all joy when ye fall into divers tempta- 



* S>. g. 1. Rom. 
an. Wisd. 5. 1-5. 
Eastern. Acts 8. 
26-39. 



S. James i. 1-12. 

tions ; knowing this, that the trying of your faith 
worketh patience. But let patience have her per- 
fect work, that ye may be perfect and entire, 
wanting nothing. If any of you lack wisdom, 



SAINT PHILIP AND SAINT JAMES. 
[May 1.] 

In the Lectionary of St. Jerome and the Sacramentary of 
St. Gregory the names of these two Apostles are associated 
together as they are in the Latin and English Churches of 
modern times : and the day of the festival is in both cases 
the same as that now observed. But in the Eastern Church 
St. Philip's Day is November 14th, and St. James' Day 
October 23rd. It will also be observed that the Apostle St. 
Philip alone is named for May 1st in the ancient Calendar of 
the Venerable Bede ; and in some early Calendars of the 
English Church, June 22nd is dedicated to "Jacobus Alfei. " 
[See pp. 146, 151.] 

The Epistle for the day in the Eastern Church is the same 
portion of Scripture that was read for the Second Morning 
Lesson in our own Church until 1661 : but it seems clear that 
the Philip there mentioned is Philip the Deacon, since St. 
Peter and St. John were sent to Samaria to confirm those 
whom he had baptized, which would not have been necessary 
in the case of an Apostle. It is curious to observe that the 
same error should have occurred in both the Eastern and the 
English Church ; but there seems to have been much con- 
fusion among the ancients between St. Philip the Apostle 
and Philip the Deacon and Evangelist, arising out of a 
generally received opinion that the former was married 
[Euseb. v. 24], while it is recorded of the latter in Acts 
xxi. 9 that he had "four daughters, virgins, which did 
prophesy." 

St. Philip was one of the first of our Lord's disciples, and 
is thought to have accompanied Him for some time when St. 
Andrew and St. Peter had returned to their occupation of 
fishing after their first call. It may have been this faithful 
companionship which led to the loving rebuke of our Lord 
recorded in the Gospel of the day, "Have I been so long 
time with you, and yet hast thou not known Me, Philip ? " 
For the Apostle's zeal in bringing Nathanael and the Greeks 
to his Master appears to indicate a trained faith in the Person 
of the holy Jesus, as does even his aspiration, "Shew us the 
Father, and it sufficeth us !" In the account of the miracle 
of the loaves and fishes St. Philip also seems to have been 



specially under the loving eye of his Master, who sought. .to 
"prove him " before He tried the faith of the others. After 
the dispersion of the Apostles, St. Philip carried Christ and 
the Church to Northern Asia, and his name has also been 
connected with the early Church of Russia. St. Chrysostom 
and Eusebius both record that he was crucified and stoned 
on the cross, at Hierapolis, a great stronghold of idolatry, in 
Phrygia ; and the tradition of the Church is, that his martyr- 
dom took place immediately after he had procured by his 
prayers the death of a great serpent which was worshipped 
by the people of the city. 

St. James the Less was son of Alphssus, or Cleophas, 
and of Mary, and nephew to Joseph the husband of the 
Blessed Virgin. Hence he was, in the genealogical phrase- 
ology of the Jews, a " brother of our Lord," as is shewn in the 
table at page 253. It was also thought by the ancients that 
his mother Mary was cousin, or as the Hebrews would say 
' ' sister," to the Blessed Virgin Mary, and this would establish 
a double legal affinity between James and Joses, her sons, and 
the holy Jesus. St. James the Less is mentioned by Josephus 
and in the Talmud, being well known to the Jews from his 
position as Apostle of the Church of Jerusalem up to the 
beginning of its last troubles : and having won even from 
them the name of "the just," a name shadowing that of his 
Master, so often called "the Righteous " in the Psalms. It 
is he whose name is several times mentioned by St. Paul ; 
and he was the writer of the Catholic Epistle of St. James. 
He went to his rest by martyrdom [a.d. 62], in Jerusalem, 
being thrown down from a pinnacle or wing of the Temple by 
some of the persecuting Scribes and Pharisees, and slain, as 
he lay bruised on the ground below, with a fuller's club. 

The only reason that can be suggested for coupling together 
St. Philip and St. James is, that "by thus doing the manner 
in which our Lord sent forth His Apostles two and two is 
illustrated. St. Simon and St. Jude, St. Peter and St. Paul, 
St. Barnabas and St. Bartholomew are parallel instances. 

Introit. — They cried unto Thee in tho time of their 
trouble, and Thou heardcst them from heaven. Alleluia. 
Alleluia. Ps. Rejoice in the Lord, O ye righteous, for it 
becometh well the just to be thankful. Glory be. 



3"> 1 



®aint IBarnatms tfjc apostle. 



let him ask of God, that giveth to all men liber- 
ally, and upbraideth not, and it shall be given 
him. But let him ask in faith, nothing waver- 
ing ; for he that wavereth is like a wave of the 
sea, driven with the wind, and tossed. For let 
not that man think that he shall receive any thing 
of the Lord. A double-minded man is unstable 
in all his ways. Let the brother of low degree 
rejoice in that he is exalted ; but the rich in that 
he is made low ; because as the flower of the 



grass he shall pass away. For the sun is no 
sooner risen with a burning heat, but it withereth 
the grass, and the flower thereof falleth, and the 
grace of the fashion of it perisheth : so also shall 
the rich man fade away in his ways. Blessed is 
the man that endureth temptation ; for when 
he is tried, he shall receive the crown of life, 
which the Lord hath promised to them that love 
Him. 



«THE GOSPEL. S. John xiv. 1-14. 



AND Jesus said unto His disciples,] Let not 
L-lA. your heart be troubled; ye believe in 
God, believe also in Me. In My Father's house 
are many mansions ; if it were not so, I would 
have told you. I go to prepare a place for you : 
and if I go and prepare a place for you, I will 
come again, and receive you unto Myself, that 
where I am, there ye may be also. And whither 
I go ye know, and the way ye know. Thomas 
saith unto Him, Lord, we know not whither Thou 
goest, and how can we know the way ? Jesus 
saith unto him, I am the Way, the Truth, and 
the Life : no man cometh unto the Father but 
by Me. If ye had known Me, ye should have 
known My Father also : and from henceforth ye 
know Him, and have seen Him. Philip saith 
unto Him, Lord, shew us the Father, and it 
sufficeth us. Jesus saith unto him, Have I been so 



mi. John 
Eastern. 



Rojn- 
14. 1-13. 
John 1. 



long time with you, and yet hast thou not known 
Me, Philip? He that hath seen Me hath seen 
the Father ; and how sayest thou then, Shew us 
the Father ] Believest thou not that I am in 
the Father, and the Father in Me ? The words 
that I speak unto you I speak not of Myself ; but 
the Father that dwelleth in Me, He doeth the 
works. Believe Me, that I am in the Father, 
and the Father in Me ; or else believe Me for 
the very works' sake. Verily, verily I say unto 
you, He that believeth on Me, the works that I 
do shall He do also ; and greater works than these 
shall He do; because I go unto My Father. 
And whatsoever ye shall ask in My Name, that 
will I do, that the Father may be glorified in 
the Son. If ye shall ask any thing in My Name, 
I will do it. 



* a. 1. p». 

C A. D. 1549. 



Saint Barnabas the apostle. 

b ' Sanctus Barnabas Apostolus. 
'THE COLLECT. 

OLORD God Almighty, Who didst endue Thy 
holy Apostle Barnabas with singular gifts 
of the Holy Ghost ; Leave us not, we beseech 
Thee, destitute of Thy manifold gifts, nor yet of 
grace to use them alway to Thy honour and 
glory ; through Jesus Christ our Lord. Amen. 

<*FOR THE EPISTLE. Acts. xi. 22-30. 



TIDINGS of these things came unto the ears 
of the Church which was in Jerusalem ; 
and they sent forth Barnabas, that he should 
go as far as Antioch. Who, when he came, and 



n 5b. Eph. 2. 19-22. 

g. |g. Acts 13. 
44% 2 - 

Koman. Actsn. 
21—13. 3. 

Eastern [with 
St. Bartholomew], 
Acts 11. 19-30. 



had seen the grace of God, was glad ; and 
exhorted them all, that with purpose of heart they 
would cleave unto the Lord. For he was a good 
man, and full of the Holy Ghost, and of faith : 



SAINT BARNABAS. 

[June 11.] 

This festival is not of primitive antiquity, being unnoticed 
in the ancient Lectionaries and Sacramentaries. In the 
Calendar of the Venerable Bede it is the 10th instead of the 
11th of June; and in the Eastern Church the name of St. 
Barnabas is associated with that of St. Bartholomew, the 
latter being also commemorated on August 25th. The day 
was omitted from the English Calendar of 1552, but the Service 
was retained. In Fothergill's MS. it is stated that the day was 
not observed because St. Barnabas was not one of the twelve. 1 

The name of St. Barnabas derives its chief lustre from his 
association with St. Paul ; yet, independently of this, he was 
one worthy to be ranked among the saints of the Church as 
an Evangelist, Apostle, and Martyr. 

The Apostle St. Barnabas was born at Cyprus, but was 
a Jew of the tribe of Levi, and his original name was 
Joses or Joseph. Some of the Fathers record that he was 
one of the seventy disciples, and that he was brought up with 
St. Paul at the feet of Gamaliel. After our Lord's Ascension 

1 Hence we find Bishop Wren in 1636 giving direction that " ministers 
forget not to read the collects, epistles, and gospels appointed for the Con- 
version of St. Paul . . . and for St. Barnaby's Day." [Card. Doc. Ann. ii. 202. ] 



he received the name of Barnabas, or "Son of Consolation," 
from the Apostles ; and shewed his zeal for Christ by selling 
his property that the Apostles might distribute the proceeds 
among the poor ; an act which possibly originated the name 
by which he has ever since been known. St. Chrysostom 
hands down a tradition that he was a man of very amiable 
disposition but commanding aspect. Having brought St. 
Paul to the Apostles he was associated with him for about 
fourteen years, and on several missionary journeys. After 
their separation nothing further is recorded of St. Barnabas 
in Holy Scripture ; but the traditions of the Church represent 
that he spent the remainder of his life among his fellow- 
countrymen at Cyprus, and that he was stoned by the Jews 
at Salamis under circumstances somewhat similar to those 
which brought St. Stephen to his death. What was supposed 
to be the body of St. Barnabas was discovered four centuries 
after his martyrdom, a Hebrew copy of St. Matthew's Gospel 
lying next his heart, which was believed to have been 
written by himself. An Epistle is extant bearing the name 
of St. Barnabas, but it is not now considered to be his work. 
The Gospel for the day is evidently selected with reference 
to the act of St. Barnabas in consoling the poor disciples in 
their poverty. He acted upon the command of our Lord in 
the spirit with which the example of the Good Samaritan is 



§>aint 3fofm lSapttst's Dap. 



,33 



and much people was added unto the Lord. Then 
departed Barnabas to Tarsus, for to seek Saul. 
And when he had found him, he brought him 
unto Antioch. And it came to pass, that a whole 
year they assembled themselves with the Church, 
and taught much people : and the disciples were 
called Christians first in Antioch. And in these 
days came prophets from Jerusalem unto 
Antioch. And there stood up one of them 



named Agabus, and signified by the Spirit, that 
there should be great dearth throughout all the 
world ; which came to pass in the days of Claudius 
Caesar. Then the disciples, every man according 
to his ability, determined to send relief unto the 
brethren which dwelt in Judaea. Which also 
they did, and sent it to the elders by the hands 
of Barnabas and Saul. 



"THE GOSPEL. S. John xv. 12-16. 



THIS is My commandment, That ye love one 
another, as I have loved you. Greater love 
hath no man than this, that a man lay down 
his life for his friends. Ye are My friends, if ye 
do whatsoever I command you. Henceforth I 
call you not servants ; for the servant knoweth 
not what his lord doeth : but I have called you 



" &■ as P 


B. 




1- &■ 


Luke 


22. 


24-30- 






Roman. 


Matt. 


10. 


16-22. 






Eastern 


I" 


Ith 


St. Bartholome 


w|. 


Luke io. 


16-21. 





friends ; for all things that I have _eard of My 
Father I have made known unto you. Ye have 
not chosen Me, but I have chosen you, and 
ordained you, that ye should go and bring forth 
fruit, and that your fruit should remain : that 
whatsoever ye shall ask of the Father in My 
Name, He may give it you. 



* &. I- ® 

A.D. 1549. 



Saint John Baptist. 

* Dies Sancti Johannis Baptistce. 
'THE COLLECT. 
ALMIGHTY God, by Whose providence Thy 
-£j>- servant John Baptist was wonderfully born, 
and sent to prepare the way of Thy Son our 
Saviour, by preaching of repentance ; Make us 
so to follow his doctrine and holy life, that 
we may truly repent according to his preach- 
ing ; and after his example constantly speak the 
truth, boldly rebuke vice, and patiently suffer 
for the truth's sake ; through Jesus Christ our 
Lord. Amen. 

<FOR THE EPISTLE. Isa. xl. 1-11. 



COMFORT ye, comfort ye My people, saith 
your God. Speak ye comfortably to Jeru- 
salem, and cry unto her, That her warfare is 
accomplished ; that her iniquity is pardoned : for 
she hath received of the Lord's hand double for 
all her sins. The voice of him that crieth in the 
wilderness, Prepare ye the way of the Lord, make 
straight in the desert a high-way for our God. 
Every valley shall be exalted, and every mountain 
and hill shall be made low, and the crooked shall 
be made straight, and the rough places plain. And 
the glory of the Lord shall be revealed, and all 



<*£. g. fg. Rom- 
an. Isa. 49. 1-7. 
Eastern. Koni. 
13. 11— 14. 4- 



flesh shall see it together : for the mouth of the 
Lord hath spoken it. The voice said, Cry. And 
he said, What shall I cry? All flesh is grass, and 
all the goodliness thereof is as the flower of the 
field. The grass withereth, the flower fadeth, 
because the Spirit of the Lord bloweth upon it : 
surely the people is grass. The grass withereth, 
the flower fadeth ; but the word of our God shall 
stand for ever. Zion, that bringest good tidings, 
get thee up into the high mountain : O Jerusa- 
lem, that bringest good tidings, lift up thy voice 
with strength ; lift it up, be not afraid : say unto 



commended to us, and shewed his love by going and doing 
likewise. 

Introit. — Thy friends are exceeding honourable unto me, 
God : greatly is their beginning strengthened. Ps. Lord, 
Thou hast searched me out and known me : Thou kiiowest 
my downsitting and mine uprising. Glory be. 

SAINT JOHN THE BAPTIST. 

[June 24.] 

This festival is in the Comes of St. Jerome, as also another 
commemorating the Beheading of St. John the Baptist, but 
the date is not indicated in either case. Mabillon says that 
the festival of this day was in the Carthaginian Calendar 
before a.d. 484 ; and it is mentioned [circ. a.d. 400] by 
Maximus, Bishop of Turin, as also by St. Augustine, in several 
Homilies. In the Eastern Church it is kept on January 7th, 
the day after the holy Theophany ; and the festival of the 
Decollation is also fixed, as in the Latin Church and our own, 
for August 29th. The day on which our principal Festival 
of St. John the Baptist is kept has been supposed to be con- 
nected with his words, "He must increase, but I must 
decrease;" the days of the Bridegroom are growing longer, 



but those of the friend of the Bridegroom are beginning to 
wane. So St. Augustine says [Horn. 287], "John was born 
to-day, and from to-day the days decrease ; Christ was born 
on the eighth of the kalends of January, and from that day 
the days increase." But the 24th of June is also the proxi- 
mate day of the Baptist's birth, since he was six months 
older than our Lord. 

Although the martyrdom of St. John Baptist is one of 
the four recorded in Holy Scripture (the other three being 
those of the Holy Innocents, St. Stephen, and St. James), 
yet the present festival, which commemorates his Nativity, 
appears to be the more ancient of the two dedicated to his 
name, and the one more generally observed. So we may 
judge from the Sermons both of Maximus and St. Augustine, 
each of whom accounts for the custom of observing the Birth 
and not the Martyrdom of the Precursor of our Lord as if no 
other festival in his honour had yet been established. "The 
prophets who had gone before were first born, and at a later 
day prophesied, but St. John Baptist heralded the Incarna- 
tion of our Lord when His Virgin Mother came to visit 
Elisabeth, and both the Precursor and the Holy Child were 
yet unborn." 

The miraculous birth of St. John the Baptist, and all that 
we know of his subsequent history, is told us in the opening 



334 



^>atnt Peter's Dap. 



Luke i. 57.68 
Hasten!. Luke I 
24, 25, 57.68. 



the cities of Judah, Behold your God. Behold, 
the Lord God will come with strong hand, and 
His arm shall rule for Him : behold, His reward 
is with Him, and His work before Him. He 

"THE GOSPEL. S. I 

ELISABETH'S full time came that she should « ». f . U r<» 
be delivered ; and she brought forth a son. 
And. her neighbours and her cousins heard how 
the Lord had shewed great mercy upon her ; 
and they rejoiced with her. And it came to 
pass, that on the eighth day they came to cir- 
cumcise the child ; and they called him Zacha- 
rias, after the name of his father. And his 
mother answered and said, Not so ; but he shall 
be called John. And they said unto her, There 
is none of thy kindred that is called by this 
name. And they made signs to his father, how 
he would have him called. And he asked for 
a writing-table, and wrote, saying, His name is 
John. And they marvelled all. And his mouth 
was opened immediately, and his tongue loosed, 
and he spake, and praised God. And fear came 
on all that dwelt round about them ; and all 
these sayings were noised abroad throughout all 
the hill-country of Judaea. And all they that 
had heard them laid them up in their hearts, 
saying, What manner of child shall this be 1 And 
the hand of the Lord was with him. And his 
father Zacharias was filled with the Holy Ghost, 
and prophesied, saying, Blessed be the Lord God 



, shall feed His flock like a shepherd ; He shall 
gather the lambs with His arm, and carry them 
in His bosom, and shall gently lead those that 

I are with young. 

ike i. 57-80. 
of Israel : for He hath visited and redeemed His 
people, and hath raised up an horn of salvation 
for us in the house of His servant David ; as He 
spake by the mouth of His holy prophets, which 
have been since the world began ; that we should 
be saved from our enemies, and from the hand 
of all that hate us ; to perform the mercy pro- 
mised to our fathers, and to remember His holy 
covenant ; the oath- which He sware to our father 
Abraham, that He would grant unto us, that we, 
being delivered out of the hand of our enemies, 
might serve Him without fear, in holiness and 
righteousness before Him all the days of our life. 
And thou, Child, shalt be called the Prophet of 
the Highest : for thou shalt go before the face 
of the Lord to prepare His ways ; to give know- 
ledge of salvation unto His people, by the re- 
mission of their sins, through the tender mercy 
of our God, whereby the Day-spring from on 
high hath visited us ; to give light to them that 
sit in darkness and in the shadow of death, 
to guide our feet into the way of peace. And 
the child grew, and waxed strong in spirit ; and 
was in the deserts till the day of his shewing 
unto Israel. 



o 



Saint Peter's Day. 

''Dies Apostolorum Petri et Paid!. 
'THE COLLECT. I 

ALMIGHTY God, Who by Thy Son Jesus 
Christ didst give to Thy Apostle Saint 



c A.D. 1549. 



chapters of the four Gospels, in the 11th of St. Matthew, and 
the 9th of St. Luke. By comparing our Lord's words in 
Matt. xi. 14, those of the angel in Luke i. 16, 17, of Zacharias 
in Luke ii. 76, and those of St. John himself in announcing 
his mission, with preceding prophecies, we see that the pro- 
phets had spoken of him more than seven hundred years 
before he was born, and that the very last words of the Old 
Testament, written about four hundred years previously, 
were concerning him. And, comparatively little as is said 
about St. John in Holy Scripture, what is said shows how 
important his office was, and illustrates the words of our Lord, 
that among all previously born of women, none was ever 
greater than John the Baptist. 

He appears to have spent his childhood, at least, with our 
Blessed Lord and His mother, and it is natural to suppose 
that his parents lived but a few years after his birth. But 
when the time for Lis ministry came, he adopted the ancient 
prophetic mode of life ; such as is indicated in the case of 
Elijah the Tishbite, who is said [2 Kings i. 8] to have been 
' ' an hairy man, and girt with a girdle of leather about his 
loins." As a prophet, and the greatest of all, — the last pro- 
phet of the old dispensation, and the first of the new, — he 
assailed the vices of the generation in which our Lord came, 
as Elijah himself had assailed those of Ahab and the Israel of 
that day ; and so doing lie brought many to repentance, and 
initiated a new moral life by that ordinance of Baptism with 
which the dispensation of Sinai ended and that of Calvary 
began. And when by the power of his preaching he had pre- 
pared the hearts of the people to receive Christ as a blessing, 
and not as one " come to smite the earth with a curse " [Mai. 
iv. 6], the other part of his office was brought into exercise, 
that of baptizing our Lord, and witnessing to the descent of 
the Holy Spirit on His human nature. 

Powerful as the effect of St. John the Baptist's ministra- 
tions evidently was, we have very little information given us 
about it. He proclaimed the coming of Christ, rebuked all 



classes of the people for their sins, shewed them the way to 
turn from them, and baptized with a Baptism of water which 
foreshadowed the Baptism with the Holy Ghost as well as 
water. All people seem to have come readily to him, for the 
"offence of the Cross" had not yet begun, and the prophet 
who attracted was no "carpenter's son," but "a prophet 
indeed," the son of a man well known among them, a priest 
of the regular succession of Aaron, prophesying as Elijah, 
Isaiah, or Ezekiel, with the outward appearance and habit 
of a "man sent from God," and telling of that which they 
longed for, the near approach of their Messiah. This is all 
we learn of the ministry of the Baptist from Holy Scripture, 
and tradition has added little or nothing more. His martyr- 
dom appears to have taken place very early in our Lord's 
ministry, and when St. John himself was only about thirty 
years of age ; and since his work was done, we may see in it 
the manner in which the course of even the evil of this world 
is so regulated, that it ministered by a quick death to the 
rapid removal of a saint from the Church on earth to the 
Church in heaven when the time of his reward was come. 

Introit. — The Lord hath called me by name from the, 
womb of my mother. He hath made my mouth like a sharp 
sword. In the shadow of His hand hath He hid me : He hath 
made me like a polished shaft, and in His quiver hath He con- 
cealed me. Ps. It is a good thing to give thanks unto the Lord, 
and to praise Thy Name, Thou most highest. Glory be. 

SAINT PETER. 

[June 29.] 

This day is one of the oldest of Christian festivals, and one 
that was from the beginning of its institution celebrated with 
great solemnity. Ruinart [617] traces it back as far as the 
third century, and it is probably of even more primitive 
antiquity. In St. Jerome's Lectionary there are two Gospels 



%aint Peter's Dap. 



335 



Peter many excellent gifts, and commandedst 
him earnestly to feed Thy flock ; Make, we 
beseech Thee, all Bishops and Pastors diligently 
to preach Thy holy Word, and the people obedi- 
ently to follow the same, that they may receive 
the crown of everlasting glory ; through Jesus 
Christ our Lord. Amen. 



"FOR THE EPISTLE. Acts xii. 1-11. 



ABOUT that time Herod the king stretched 
-£-*- forth his hands to vex certain of the 
Church. And he killed James the brother of 
John with the sword. And, because he saw it 
pleased the Jews, he proceeded further to take 
Peter also. (Then were the days of unleavened 
bread.) And when he had apprehended him, he 
put him in prison, and delivered him to four 
quaternions of soldiers to keep him, intending 
after Easter to bring him forth to the people. 
Peter therefore was kept in prison ; but prayer 
was made without ceasing of the Church unto 
God for him. And when Herod would have 
brought him forth, the same night Peter was 
sleeping between two soldiers, bound with two 
chains ; and the keepers before the door kept the 
prison. And behold, the angel of the Lord came 
upon him, and a light sinned in the prison ; and 



as P. B. 
m- Ac 
Eastern 



he smote Peter on the side, and raised him up, 
saying, Arise up quickly. And his chains fell off 
from his hands. And the angel said unto him, 
Gird thyself, and bind on thy sandals : and so he 
did. And he saith unto him, Cast thy garment 
about thee, and follow me. And he went out 
and followed him ; and wist not that it was true 
which was done by the angel ; but thought he 
saw a vision. When they were past the first and 
the second ward, they came unto the iron gate 
that leadeth unto the city, which opened to them 
of his own accord ; and they went out, and passed 
on through one street, and forthwith the angel 
departed from him. And when Peter was come 
to himself, he said, Now I know of a surety, that 
the Lord hath sent His angel, and hath delivered 
me out of the hand of Herod, and from all the 
expectation of the people of the Jews. 



*THE GOSPEL. S. Matt. xvi. 13-19. 



~TT7"HEN Jesus came into the coasts of Csesarea 
V V Philippi, He asked His disciples, saying, 
Whom do men say that I, the Son of Man, am 1 
And they said, Some say that Thou art John the 
Baptist, some Elias, and others Jeremias, or one 
of the prophets. He saith unto them, But Whom 
say ye that I am % And Simon Peter answered 
and said, Thou art 'the Christ, the Son of the 
living God. And Jesus answered and said unto 
him, Blessed art thou, Simon Bar-jona : for flesh 



* S. 1. Ro,na,i. 
Eastern. 
f£$. John 21. 15-19. 



r The article is 

omitted in all 

printed Prayer 
liooks. 



and blood hath not revealed it unto thee, but 
My Father Which is in heaven. And I say also 
unto thee, That thou art Peter, and upon this 
rock I will build My Church ; and the gates of 
hell shall not prevail against it. And I will 
give unto thee the keys of the Kingdom of 
Heaven : and whatsoever thou shalt bind on 
earth shall be bound in heaven ; and whatso- 
ever thou shalt loose on earth shall be loosed 
in heaven. 



and two Epistles, the one pair under the name of St. Peter, 
the other under that of St. Paul. As there is only one Vigil, 
and one Octave, which is called the Octave of the Apostles, 
the day was evidently then dedicated to both Apostles, as it 
was in the English Church until the Reformation [a "Com- 
memoration " of St. Paul following on the 30th], and as it still 
is in the Latin and the Eastern Church. It was a very early 
custom for the Bishops of Rome to celebrate the Holy Com- 
munion in both St. Peter's and St. Paul's Churches on this 
day, a custom which is mentioned [a. d. 348] by Prudentius 
[Peristcphano, carm. xii.]. 

Transtyberina prius solvit sacra pervigil sacerdos, 
Mox hue recurrit, duplicatque vota. 

He also speaks of the whole city frequenting eacli church, 
as if the festival was kept very generally and with great 
solemnity. St. Augustine, St. Leo, and several others of the 
Fathers have left sermons preached on the day of St. Peter 
and St. Paul ; and no doubt the two, from their relative posi- 
tions as the chief Apostles of the Jews and the Gentiles, from 
their joint ministrations at Rome, and from their martyrdom 
together there on the same day, have always had this day 
dedicated in their united names. Bishop Cosin restored the 
title "Saint Peter's and Saint Paul's Day" in his Durham 
Prayer Book, and added to the Collect, so that it should read 
"... commandedst him earnestly to feed Thy flock, and 
madesl Thy Apostle St. Paid a choice vessel to bear Thy Name 
before the Gentiles, make, we beseech Thee, all Bishops and all 
other ministers of Thy Church, diligently to preach Thy holy 
Word . . ." He also altered the Epistle to 2 Tim. iv. 1-9; 
but none of these changes were adopted. 

St. Peter was one of the first-called of our Lord's disciples 
[John i. 35-42], and as soon as he had come to follow Christ, 
he was marked out by a new name, that of Cephas, the 



Syriac equivalent of the one by which he has since been so 
familiarly known to the Church. Our Lord did nothing with- 
out a meaning, and in giving this new name to His disciple, 
He appears to have prophetically indicated the strong, 
immoveable faith in Him which that disciple was to exhibit, 
and the firmness of which is not contradicted even by that 
temporary want of courage which led him to try and save his 
life by denial of his Master in the bitter hour of His Passion. 
Such instances of faith as St. Peter's attempt to walk on the 
water, and his confession of Christ as the Son of the living 
God, seem to set him at the head of the Apostles, as one 
whom no shock could move from his belief in the Lord ; and 
the striking words of our Lord which are recited in the 
Gospel for this day shew that a special revelation had been 
vouchsafed to the Apostle to give him that knowledge of 
Christ on which his faith rested. It was perhaps because 
St. Peter's faith was stronger than that of the other Apostles 
that he had to undergo greater temptation. Satan desired to 
" sift him as wheat, " as he had desired to tempt Job; but one 
look from Jesus brought him to himself and counteracted the 
temptation. A similar temptation is said to have assailed 
him just before his martyrdom, as our Lord's agony was a 
kind of second temptation. St. Peter too desired that the cup 
might pass from him, and endeavoured to escape from Rome. 
But as he was leaving the city he had such a vision of his 
Master as St. Paul had on his way to Damascus. "Lord, 
whither goest Thou?" were the words of the Apostle, ami the 
reply was a question whether that Master must go to Rome 
and again suffer, since His servants were afraid to die for His 
sake. As when Jesus had "looked on" the Apostle years 
before in the hall of Pilate, so now, the trial of faith ended in 
a victory, and the servant returned to follow the Master bj 
being girded by another than himself, and led whither he would 
not at the first have gone, to the ( Yoss. At his own request 






^aint James tbe apostle. 



Saint James the Apostle. 



* A.D. 1549. 



.Dies Sancti Jacobi Aposloli. 
'THE COLLECT. 

GRANT, O merciful God, that as Thine holy 
Apostle Saint James, leaving his father 
and all that he had, without delay was obedient 
unto the calling of Thy Son Jesus Christ, and 
followed Him ; so we, forsaking all worldly and 
carnal affections, may be evermore ready to follow 
Thy holy commandments ; through Jesus Christ 
our Lord. Amen. 



'FOR THE EPISTLE. 

JN these days came prophets from Jerusalem 
unto Antioch. And there stood up one of 
them named Agabus, and signified by the Spirit, 
that there should be great dearth throughout all 
the world ; which came to pass in the days of 
Claudius Caesar. Then the disciples, every man 
according to his ability, determined to send 
relief unto the brethren which dwelt in Judaea. 



Acts xi. 27, and part of Chapter xii. 3. 



c S. S. ©. Eph. 



Eastern. Acts 12. 



Which also they did, and sent it to the elders 
by the hands of Barnabas and Saul. Now about 
that time Herod the king stretched forth his 
hands to vex certain of the Church. And he 
killed James the brother of John with the sword. 
And, because he saw it pleased the Jews, he pro- 
ceeded further to take Peter also. 



rf THE GOSPEL. S. Matt. xx. 20-28. 



THEN came to Him the mother of Zebedee's 
children with her sons, worshipping Him, 
and desiring a certain thing of Him. And He 
said unto her, What wilt thou 1 She saith unto 
Him, Grant that these my two sons may sit, the 
one on Thy right hand, and the other on the left, 
in Thy kingdom. But Jesus answered and said, 
Ye know not what ye ask. Are ye able to drink 
of the cup that I shall drink of, and to be bap- 
tized with the baptism that I am baptized with ? 
They say unto Him, We are able. And He saith 
unto them, Ye shall drink indeed of My cup, and 
be baptized with the baptism that I am baptized 
with : but to sit on My right hand, and on My 



rf£.g. m- Rom. 
an. Matt. 20. 20- 
23- 
Eastern. Luke 9. 
1-6. 



left, is not Mine to give ; but it shall be given 
to them for whom it is prepared of My Father. 
And when the ten heard it, they were moved 
with indignation against the two brethren. But 
Jesus called them unto Him, and said, Ye know 
that the princes of the Gentiles exercise dominion 
over them, and they that are great exercise 
authority upon them. But it shall not be so 
among you : but whosoever will be great among 
you, let him be your minister; and whosoever 
will be chief among you, let him be your servant : 
even as the Son of Man came not to be ministered 
unto, but to minister, and to give His life a ransom 
for many. 



he was crucified with his head downwards to make the death 
more ignominious and painful; and as being unworthy to 
suffer the same death as his Lord. This was in the year 68 ; 
and while St. Peter was being crucified at the Vatican, St. 
Paul was being beheaded at Aquce Salvia, three miles from 
Rome. 

Our Lord's remarkable words, "I will give unto thee the 
keys of the Kingdom of Heaven," do not seem to be wholly 
explained by saying that St. Peter represented all the Apostles, 
and that these words represented the power given to all. 
But if they implied any distinction of authority between St. 
Peter and his brethren, they do not give any foundation 
whatever to the claims which the Bishops of Rome have made 
as successors of St. Peter : for [1] there is no evidence that 
they are in any special sense successors of St. Peter, and [2] 
if our Lord's words cannot clearly be applied to the other 
Apostles, much less can they be applied to Bishops of later 
days who were not Apostles. There is nothing in the Scrip- 
tural account of St. Peter's Apostolic work which adequately 
explains these words ; nor does the tradition of the Church 
respecting that work shew anything that at all helps to do so. 
He presided over the Church at Antioch for some time, — a fact 
commemorated by the festival of St. Peter's Chair at Antioch, 
— assisted, as it appears, in evangelizing Chaldaea, and was 
probably some years at Rome before his death. During these 
years it seems most likely that he was all the while acting 
chiefly as the Apostle of the Circumcision, having charge of 
Jewish Christians : and, while great works were undoubtedly 
assigned to the other Apostles, there are evident traces of a 
providential disposition of duties by which Jewish Christianity 
became the field of St. Peter's labours ; Gentile Christianity 
being assigned to St. Paul, who seems to have been called to 
the place of St. James the Great on his martyrdom ; and the 
general government of the Church, when Jewish and Gentile 



Christianity were merging into one, the work of St. John, 
when the others had passed away from their labours. 

Inteoit. — Now I know of a surety that the Lord hath sent 
His angel, and hath delivered me out of the hand of Herod, 
and from all the expectation of the Jews. Ps. And when 
Peter was come to himself he said. Glory be. 

SAINT JAMES THE GREAT. 
[July 25.] 

The festival of St. James, the brother of St. John the 
Divine, is not noticed in the Lectionary of St. Jerome, but 
has a Collect appointed in St. Gregory's Sacramentary, and 
is also in the ancient English Calendars of Bede and of King 
Athelstan's Psalter. In the Eastern Church it is kept on 
April 30th, but in the Western it has always been observed 
on July 25th. 

St. James being a brother of the beloved disciple, his rela- 
tionship to our Lord may be seen in the table printed under 
that Apostle's day [p. 253]. With St. John he received 
the appellation of Boanerges from our Lord, and has always 
been surnamed the Great, or the Greater, by the Church ; but 
neither of these designations can be satisfactorily accounted 
for. Some special position was given to .St. James and St. 
John, as well as to St. Peter, by their Divine Master ; and the 
request of their mother, probably Salome, that they might 
sit on either hand of our Lord in His Kingdom, was doubtless 
founded on the choice thus made by Him, coupled with such 
a strong faith in His Person and Power as was displayed on 
another occasion, when the sons of Zebedee sought authority 
from Christ to destroy the Samaritan city that had rejected 
Him. [Luke ix. 52.] Their Master had told His servants that 
they should eat and drink at His table in His Kingdom, and 



§>amt l5artf)Olometo tbz apostle. 



337 



« %>. g. $. Greg. 
Nat. S. Barth. Ap. 
Menard, 125. 



Saint Bartholomew the Apostle. 

In Die S. Bartholomcei Apostoll. 
THE COLLECT. 

O ALMIGHTY and everlasting God, Who 
didst give to Thine Apostle Bartholomew 
grace truly to believe and to preach Thy Word ; 
Grant, we beseech Thee, unto Thy Church, to 
love that Word which he believed, and both to 
preach and receive the same ; through Jesus 
Christ our Lord. A men. 



" ORATIO. 

OMNIPOTENS sempiterne Deus, Qui hujus 
diei venerandam sanctamque lctititiam in 
beati Bartholomsei Apostoli Tui festivitate tribu- 
isti ; Da Ecclesise Tuae, qusesumus, et amare quod 
credidit, et prsedicare quod docuit. Per Domi- 
num nostrum. 



>FOR THE EPISTLE. Acts v. 12-16. 



» S. g. Eph. 

$. as P. B. 

Roman. 1 
12. 27-31. 

Eastern. [See St. 
Barnabas' Day.] 



Cor. 



BY the hands of the Apostles were many signs 
and wonders wrought among the people : 
(and they were all with one accord in Solomon's 
porch : and of the rest durst no man join him- 
self to them : but the people magnified them : 
and believers were the more added to the Lord, 
multitudes both of men and women :) insomuch 
that they brought forth the sick into the streets, 



'THE GOSPEL. S. Luke 

AND there was also a strife among them, 
-L^~ which of them should be accounted the 
greatest. And He said unto them, The kings of 
the Gentiles exercise lordship over them ; and 
they that exercise authority upon them are called 
benefactors. But ye shall not be so : but he that 
is greatest among you, let him be as the younger; 
and he that is chief, as he that doth serve. For 
whether is greater, he that sitteth at meat, or he 



c S>. TS. S). as P. B. 

Roman. Luke 6. 
12-ro. 

Eastern. [See St. 
Barnabas' Day.] 



and laid them on beds and couches, that at the 
least the shadow of Peter passing by might over- 
shadow some of them. There came also a mul- 
titude out of the cities round about unto Jeru- 
salem, bringing sick folks, and them which were 
vexed with unclean spirits ; and they were healed 
every one. 



xxii. 24-30. 

that serveth ? is not he that sitteth at meat ? but 
I am among you as He that serveth. Ye are 
they which have continued with Me in My 
temptations. And I appoint unto you a king- 
dom, as My Father hath appointed unto Me ; 
that ye may eat and drink at My table in My 
kingdom, and sit on thrones judging the twelve 
tribes of Israel. 



sit on thrones judging the twelve tribes of Israel ; and since 
He had given to St. Peter the Keys of the Kingdom of Heaven, 
the other two favoured Apostles besought that to them might 
be given the two posts of honour and suffering next to His 
Person. 

St. James was the first of the Apostles who suffered Martyr- 
dom, and the only one whose death is recorded in the New 
Testament. The fact of his death is told us in the modern 
English Epistle of the day, but of its circumstances nothing 
more is known than that he suffered through the hatred 
of Herod Agrippa. Tradition says that his accuser repented 
as the Apostle was on his way to the place of execution, and 
that having received the blessing of the servant of Christ, he 
professed himself a Christian, and was baptized in the blood 
of martyrdom at the same time with St. James. [Euseb. 
Ecd. Hist. ii. 9. ] The Apostolic mantle of St. James appears 
to have fallen upon St. Paul, and perhaps we may look upon 
the latter as fulfilling the expectations which must have been 
raised by the place which the elder son of Zebedee occupied 
near the Person of our Lord, and by the title of Boanerges 
which was given to him. 

St. James the Great is the patron saint of Spain, and his 
remains are supposed to be preserved at Compostella. " St. 
Iago of Compostella " holds the same relation to the history of 
that kingdom which St. George does to that of England : and 
both names have been used as the battle-cry of Christian 
hosts when they went forth to stem the torrent of that 
Mahometan and Moorish invasion which once threatened to 
drive Christianity from its throne in Europe as it has driven 
it from Asia. 

Introit. — Thy friends are exceeding honourable unto me, O 
God : greatly is their beginning strengthened. Ps. Lord, 
Thou hast searched me out and known me : Thou knowest 
my downsitting and mine uprising. Glory be. 

SAINT BARTHOLOMEW. 

[August 24.] 

There is no festival of St. Bartholomew in tho Lectionary 

of St. Jerome, but it appears in the Sacramentary of St. 

Gregory. In the Eastern Church this Apostle is com- 



memorated on the same day with St. Barnabas, as St. Simon 
and St. Jude are connected in the Western Church ; but on 
this day there is also a commemoration of the Translation of 
St. Bartholomew. There is absolutely nothing but his name 
recorded of St. Bartholomew in the New Testament (though 
it has usually been supposed that Nathanael and Bartholomew 
are two names for the same person) ; but the Gospel of the 
day perpetuates an old tradition that St. Bartholomew was 
of noble birth, and that hence arose the "strife" among the 
Apostles, "which of them should be accounted the greatest" 
in their Master's expected kingdom. 

The reasons why Nathanael and Bartholomew are supposed 
to be the same person are as follows : [1] The call of St. 
Bartholomew is nowhere mentioned, while that of Nathanael 
appears to be the call of an Apostle. [2] The Evangelists 
who mention Bartholomew do not name Nathanael, while St. 
John, who tells us of the latter, does not name Bartholomew. 
[3] Bar-Tholmai may be only an appellation of Nathanael. 
as Bar-Jona is of St. Peter, since it signifies "the son of 
Tholmai," as the latter does "the son of Jonas," and as Barna- 
bas means " the son of consolation." But strong as these 
reasons seem, there is the strong testimony of the Fathers 
against them. St. Augustine, St. Chrysostom, and St. 
Gregory the Great all declare that Nathanael was not one 
of the twelve : and the opinion that he was identical with 
Bartholomew is first found in a Benedictine author named 
Rupert, who wrote in the twelfth century. St. Augustine 
uses the fact that Nathanael was not an Apostle as a proof of 
his great holiness and ready perception of Christ: — "This 
was not said to Andrew, nor said to Peter, nor to Philip, 
which is said to Nathanael, 'Behold an Israelite indeed, in 
whom is no guile:'" — and assigns his learning and position 
in life as a reason why He Who chose the weak things of the 
world to confound the strong did not make him an Apostle. 

The common tradition of the Church respecting St. 
Bartholomew is that he evangelized Northern India, leaving 
there a Hebrew copy of St. Matthew's Gospel, which after- 
wards came into the hands of Panfcenus, head of the college 
of Alexandria, about a.d. 190. It is believed that, having 
once escaped crucifixion at Hierapolis in Phrygia, through 
the remorse of his persecutor, St. Bartholomew was after- 
* wards martyred at Albanopolis on tho Caspian Sea, where 



0J l 



£>aint e^attfjeto tbe apostle- ©aim ^iclmel and ail angels. 



Saint Matthew the Apostle. 

"Dies Sancti Malthei Apostoli. 



a S. 13. $J. 
* A.D. 1549. 



*THE COLLECT. 

O ALMIGHTY God, Who by Thy blessed 
Son didst call Matthew from the receipt 
of custom to be an Apostle and Evangelist ; 
Grant us grace to forsake all covetous desires 
and inordinate love of riches, and to follow the 
same Thy Son Jesus Christ, Who liveth and 
reigneth with Thee and the Holy Ghost, one 
God, world without end. Amen. 

'THE EPISTLE. 

THEREFORE seeing we have this ministry, 
as we have received mercy, we faint not ; 
but have renounced the hidden things of dis- 
honesty, not walking in craftiness, nor handling 
the word of God deceitfully, but by manifesta- 
tion of the truth commending ourselves to every 
man's conscience in the sight of God. But if 
our Gospel be hid, it is hid to them that are 
lost : in whom the sod of this world hath 



10-14. 

Eastcryi. 
4. 9-16. 



2 Cor. iv. 1- 

E P h. blinded the minds of them which believe not, 
Ezek. 1. lest the light of the glorious Gospel of Christ, 
Who is the image of God, should shine unto 
them. For we preach not ourselves, but Christ 
Jesus the Lord ; and ourselves your servants for 
Jesus' sake. For God, Who commanded the 
light to shine out of darkness, hath shined in 
our hearts, to give the light of the knowledge of 
the glory of God, in the face of Jesus Christ. 



Eastern as P. B. 



rf THE GOSPEL. S. Matt. 
AND as Jesus passed forth from thence, He rf s. 1. fg. r<>» 
i \ . saw a man named Matthew, sitting at the 
receipt of custom : and He saith unto him, 
Follow Me. And he arose, and followed Him. 
And it came to pass, as Jesus sat at meat in the 
house, behold, many Publicans and sinners came, 
and sat down with Him and His disciples. And 
when the Pharisees saw it, they said unto His 



ix. 9-13. 
disciples, Why eateth your Master with Publicans 
and sinners 1 But when Jesus heard that, He 
said unto them, They that be whole need not a 
physician, but they that are sick. But go ye and 
learn what that meaneth, I will have mercy, and 
not sacrifice ; for I am not come to call the right- 
eous, but sinners to repentance. 



SAINT MICHAEL AND ALL ANGELS. 
In Festo Sancti Michaelis Archangeli. 



THE COLLECT. 



O EVERLASTING God, Who hast ordained 
and constituted the services of Angels and 
men in a wonderful order ; Mercifully grant, that 



'SJ.S. Cre S 
Dedicatio Basilica; 
S. Arch. Michaelis. 
Mur. ii. 125. 



'ORATIO. 

DEUS, Qui in miro ordine Angelorum minis- 
teria hominumque dispensas ; concede 
propitius, ut quibus Tibi ministrantibus in ccelo 



the king Astyages ordered him to be flayed alive (perhaps 
on the cross), a mode of punishment not uncommon among 
Oriental nations. 

Introit. — Thy friends are exceeding honourable unto me, 
O God : greatly is their beginning strengthened. Ps. 
Lord, Thou knowest my downsitting and mine uprising. 
Glory be. 

SAINT MATTHEW. 

[September 21.] 

The festival of this Apostle has Gospel and Epistle appointed 
for it in the Comes of St. Jerome, but it does not seem to 
have been celebrated in September ; and in the Oriental 
Church it is still observed on November 16th. In his double 
capacity of Apostle and Evangelist, the first who was inspired 
to write the Holy Gospel, and who tells us more than all of 
our Lord's human life, his name has ever been much honoured 
in the Church. Of the four " living creatures " by whom the 
Apocalypse is believed to symbolize the Evangelists or their 
Gospels, the "likeness of a man" is the one assigned to St. 
Matthew, as significant of the prominence which his Gospel 
gives to our Lord's human nature. 

This holy Apostle and Evangelist is first mentioned in his 
own Gospel and by the other Evangelists as a Roman toll- 
gatherer, though he himself was a Jew. His office was to 
collect tolls and customs from those who passed over the sea 
of Galilee, and it appears to have been near Capernaum that 
he was engaged in this duty when he heard the words of 
Jesus, "Follow Me." [Matt. ix. 9.] As the sons of Zebedee , 
had left their ships, their nets, and their occupation, to obey 



those words, so did St. Matthew give up his profitable 
employment to do the bidding of Him Who had "not where 
to lay His head : " and, as it seems to have been immediately 
afterwards that our Lord made him one of His Apostles, the 
forsaking of all that he had must have been as final as it was 
sudden, shewing how entirely obedient he became to his 
Lord. After the dispersion of the Apostles St. Matthew 
took part in the evangelization of Chaldaea, and gave up his 
life to his Master's service by martyrdom at Nadabar. His 
Gospel is surjposed to have been written by him originally 
in Hebrew for the Jewish Christians, but the Hebrew version 
appears to have been soon superseded by one in Greek, 
which was doubtless the work of the Evangelist him- 
self, for it has always been received into the Canon of Holy 
Scripture. A copy of the Hebrew text is said to have been 
found in the grave of St. Barnabas a.d. 485, but it is not now 
extant. 

Introit. — Thy friends are exceeding honourable unto me, 
O God : greatly is their beginning strengthened. Ps. O 
Lord, Thou hast searched me out and known me : Thou 
knowest my downsitting and mine uprising. 

MICHAELMAS DAY. 

[September 29. ] 

There were anciently two days dedicated to St. Michael, 
May 8th and September 29th : and in mediaeval times a third, 
to St. Michael in monte tumba, 1 on October 16th. But the 

1 Churches dedicated to St. Michael are often on elevated spots, as at 
St. Michael's Mounts in Normandy and Cornwall. 



g)aint a@icf>acl ana ail anpls. 



339 



as Thy holy Angels alway do Thee service in 
heaven, so by Thy appointment they may succour 
and defend us on earth ; through Jesus Christ 
our Lord. Amen. 



a Fourteenth Cen- 
tury Prymer ver- 
sion. M. R. iii. 33. 



semper assistitur, ab his in terra vita nostra 
muniatur. Per Domindm. 



P 1 / - ^ OD, that in a merueilous ordre ordeynedist 
L VJX seruisys of aungels and of men, graunte 
thou mercifulli that oure liif be defendid in erthe 
bi hem that stonden nyj euermore seruynge to 
thee in heuvene. Bi crist.] 



>FOR THE EPISTLE. Rev. xii. 7-12. 



THERE was war in heaven : Michael and his 
angels fought against the dragon, and the 
dragon fought and his angels ; and prevailed not, 
neither was their place found any more in heaven. 
And the great dragon was cast out, that old ser- 
pent, called the devil and Satan, which deceiveth 
the whole world ; he was cast out into the earth, 
and his angels were cast out with him. And I 
heard a loud voice saying in heaven, Now is 
come salvation, and strength, and the kingdom of 
our God, and the power of His Christ : for the 



*s. p.f§. 


Rom- 


an. Rev. 


1. 1-5- 


Eastern. 


Heb. 2. 


3-10. 





accuser of our brethren is cast down, which 
accused them before our God day and night. 
And they overcame him by the blood of the 
Lamb, and by the word of their testimony ; and 
they loved not their lives unto the death. There- 
fore rejoice, ye heavens, and ye that dwell in 
them. Wo to the inhabiters of the earth, and of 
the sea : for the devil is come down unto you, 
having great wrath, because he knoweth that he 
hath but a short time. 



'THE GOSPEL. S. Matt, xviii. 1-10. 



AT the same time came the disciples unto 
J-A_ Jesus, saying, Who is the greatest. in the 
Kingdom of Heaven? And Jesus called a little 
child unto Him, and set him in the midst of 
them, and said, Verily I say unto you, Except ye 
be converted, and become as little children, ye 
shall not enter into the Kingdom of Heaven. 
Whosoever therefore shall humble himself as this 
little child, the same is greatest in the Kingdom 
of Heaven. And whoso shall receive one such 
little child in My .Name, receiveth Me. But 
whoso shall offend one of these little ones which 
believe in Me, it were better for him that a 
millstone were hanged about his neck, and that 
he were drowned in the depth of the sea. Wo 



< z.&m. 


Rom~ 


an as P. B. 




Eastern, 


Luke 


10. 16-21. 





unto the world because of offences : for it must 
needs be that offences come : but wo to that 
man by whom the offence cometh. Wherefore 
if thy hand or thy foot offend thee, cut them 
off, and cast them from thee : it is better for 
thee to enter into life halt or maimed, rather 
than having two hands or two feet to be cast 
into everlasting fire. And if thine eye offend 
thee, pluck it out, and cast it from thee : it is 
better for thee to enter into life with one eye, 
rather than having two eyes to be cast into 
hell-fire. Take heed that ye despise not one of 
these little ones ; for I say unto you, That in 
heaven their angels do always behold the face 
of My Father Which is in heaven. 



day most generally observed was that which we now keep, 
and which appears both in the Lectionary of St. Jerome and 
in the Sacramentary of St. Gregory, as the Dedication of the 
Church of St. Michael. This basilica may have been that of 
Constantine near Constantinople, or that of Boniface at Rome, 
the latter being dedicated a.d. 606. In the Eastern Church 
St. Michael's Day is November 8th, July 13th and March 
26th being also observed in honour of the Archangel Gabriel. 
These two are the only angels or archangels who are 
made known to us by name in the Canonical Scriptures, 
thougli Raphael and Uriel are named in the Book of Tobit 
and in Esdras. 

The holy angels in general are commemorated by the Church 
from a deeply-rooted feeling of their communion with the 
saints, and of their ministrations among mankind on earth. 
Such a feeling is warranted by the words, " Ye are come unto 
Mount Sion, and unto the city of the living God, the heavenly 
Jerusalem, and to an innumerable company of angels ; to the 
general assembly and Church of the Firstborn ..." [Heb. 
xii. 22] : and, "Are they not all ministering spirits, sent forth 
to minister for them who shall be heirs of salvation ? " [Heb. 
i. 14.] The holy Son of God condescended to be ministered 
to by angels in His Temptation and Agony ; they waited 
upon Him at His Birth and Resurrection ; and at His Second 
Advent He will come with "all the holy angels." St. Peter 
was set free from prison by an angel, and one stood by St. 
Paul in the ship, thus illustrating their ministration to Christ's 
servants. Our Lord Himself spoke of their rejoicing over 
penitent sinners ; and said of the little ones who had passed 
under His hand and benediction, that " their angels do always 
behold the face of My Father Which is in heaven," as if 
indicating many ministrations to those who are His, — some 
known, and some that are not made evident to sight or other 



sense. It has been a constant tradition of Christianity that 
angels attend at the ministration of Holy Baptism, and at the 
celebration of the Holy Communion ; and that as Lazarus was 
the object of their tender care, so in sickness and death they 
are about the bed of the faithful, and carry their souls to the 
presence of Christ in Paradise. 

Without taking into account, therefore, any of the many 
unveilings to our sight of holy angels and their ministrations 
recorded in the Old Testament, we have ample ground for 
believing that they are joined in a very close communion with 
those who have been redeemed by the blood of Christ. But 
whereas the saints were once sinners, and yet God is pleased 
that we should honour Him through them, the angels have 
never inherited unholiness or fallen from holiness, and still 
more shall we honour Him by venerating these pure and 
spotless servants of His who do His pleasure. And as our 
Lord has taught us to pray that we may do the will of our 
Father on earth as it is done in heaven, so may we take their 
example as the highest, next to His, of perfect submission to 
the will of God. While in respect to our worship on earth 
we may reckon it an exalted privilege to have such communion 
with them as to be able to say, "Therefore with angels and 
archangels, and all the company of heaven, we laud and 
magnify Thy glorious Name, evermore praising Thee, and 
saying, Holy, Holy, Holy, Lord God of Hosts, heaven and 
earth are full of Thy glory : Glory be to Thee, O Lord most 
High." 

Introit. — praise the Lord, yc angels of His, yc that 
excel in strength : ye that fulfil His commandment, and 
hearken unto the voico of His words. Ps. Praise the Lord. 
my soul : and all that is within rue praise Mis holy 
Name. 



34o ^aint Hukc tije OEtianrjelist— §>aint Linton ana §>atnt 3(utie, apostles. 



Saint Luke the Evangelist. 



- £• i- n- 

If A.D. 1549. 



" Sanctus Lucas Evangelista. 
»THE COLLECT. 
ALMIGHTY God, Who calledst Luke the 
-lJL Physician, whose praise is in the Gospel, 
to be an Evangelist, and Physician of the soul ; 
May it please Thee, that, by the wholesome 
medicines of the doctrine delivered by him, all 
the diseases of our souls may be healed ; through 
the merits of Thy Son Jesus Christ our Lord. 
A men. 



'THE EPISTLE. 2 Tim. iv. 5-15. 



Ezek. 



10-14. 
If. Eph. 2. 19- 

2 Cor. 8. 

Col. 4. 



22, 



Roman. 
16-24. 

Eastern. 
5-13. 



"TTTATCH thou in all things, endure afflictions, 
VV do the work of an Evangelist, make full 
proof of thy ministry. For I am now ready 
to be offered, and the time of my departure is 
at hand. I have fought a good fight, I have 
finished my course, I have kept the faith. Hence- 
forth there is laid up for me a crown of right- 
eousness, which the Lord, the righteous Judge, 
shall give me at that day : and not to me only, 
but unto all them also that love His appearing. 
Do thy diligence to come shortly unto me : for 
Demas hath forsaken me, having loved this pre- 

<*THE GOSPEL. 

THE Lord appointed other seventy also, and 
sent them two and two before His face into 
every city and place whither He Himself would 
come. Therefore said He unto them, The har- 
vest truly is great, but the labourers are few ; 
pray ye therefore the Lord of the harvest, that 
He would send forth labourers into His harvest. 
Go your ways ; behold, I send you forth as lambs 



an. Luke 
Eastern. 
10. 16-21. 



sent world, and is departed unto Thessalonica ; 
Crescens to Galatia, Titus unto Dalmatia. Only 
Luke is with me. Take Mark and bring him 
with thee : for he is profitable to me for the 
ministry. And Tychicus have I sent to Ephesus. 
The cloke that I left at Troas with Carpus, when 
thou comest, bring with thee; and the books, 
but especially the parchments. Alexander the 
coppersmith did me much evil : the Lord re- 
ward him according to his works. Of whom be 
thou ware also, for he hath greatly withstood our 
words. 



S. Luke x. 1-7. 

among wolves. Carry neither purse, nor scrip, 
nor shoes, and salute no man by the way. And 
into whatsoever house ye enter, first say, Peace 
be to this house. And if the son of peace be 
there, your peace shall rest upon it : if not, it 
shall turn to you again. And in the same house 
remain, eating and drinking such things as they 
give : for the labourer is worthy of his hire. 



Rom 

10. 1-9. 

Luk< 



Saint Simon and Saint Jude, Apostles. 

' Dies Apostolorum Simonis et Judce. 
/THE COLLECT. 

O ALMIGHTY God, Who hast built Thy 
Church upon the foundation of the 
Apostles and Prophets, Jesus Christ Himself 



' s. 1. % 

/"A.n. 1549. 



SALNT LUKE. 
[October 18.] 

A festival was dedicated in honour of St. Luke, as of the 
other Evangelists, at a very early period of Christian history, 
and is found in an ancient Calendar [earlier than a.d. 484] of 
the Church of Carthage. St. Jerome says [De Script. Ecc.~] 
that the remains of St. Luke were translated to Constanti- 
nople in the twentieth year of Constantine the Great, and there 
laid in the magnificent church which he had built in honour 
of the Apostles ; but whether the present festival commemo- 
rates this event or not there is no evidence to shew. 

Little is indicated to us by Holy Scripture of St. Luke's 
personal history. His native place appears to have been 
Antioch ; and as St. Paul calls him "the beloved physician" 
[Col. iv. 14], it seems clear that these words represent his 
profession. Yet ancient traditions have connected him with 
the art of painting, and several portraits exist which are 
attributed to him, shewing how general this tradition is. 
The Evangelist was probably one of St. Paul's converts ; for 
though there is a tradition that he was one of the seventy, 
the dedication of his Gospel seems to exclude himself from 
the number of those who had been eye-witnesses of our Lord's 
life and works. After the separation of St. Paul from St. 
Barnabas, the Evangelist constantly accompanied the former in 
his journeyings and missions ; and the latter half of the Acts of 
the Apostles records not only what he heard from others, but 



the events which had occurred within his own experience 
while sharing St. Paul's work and dangers. Hence St. Paul 
speaks of him in affectionate terms as his " fellow-labourer," 
"the beloved physician," and "the brother whose praise is 
in the Gospel throughout all the churches." He continued 
his missionary labours long after the death of St. Paul, and is 
believed to have reached his rest through martyrdom, being 
crucified upon an olive-tree at eighty years of age. 

Introit.— The mouth of the righteous is exercised in 
wisdom : and his tongue will be talking of judgement. The 
law of his God is in his heart. Ps. Fret not thyself because 
of the ungodly, neither be thou envious against the evil doers. 
Glory be. 

SAINT SIMON AND SAINT JUDE. 
[October 2S.] 

The festival of St. Simon and St. Jude appears in the Lec- 
tionary of St. Jerome, but it is only in the Western Calendars 
that the two Apostles are commemorated on the same day. 
In the Eastern St. Simon Zelotes' festival is May 10th, and St. 
Jude's June 19th. They appear to have been sons of Cleophas, 
or Alphseus, and nephews of Joseph, and hence they are 
called brethren of our Lord, — the word brethren being taken 
in a wider sense among the Jews than with us. 

Of St. Simon we have no notice in Holy Scripture beyond 



ail ^>aint0' Dap. 



341 



being the head Corner-Stone ; Grant us so to be 
joined together in unity of spirit by their doc- 
trine, that we may be made an holy temple 
acceptable unto Thee ; through Jesus Christ our 
Lord. Amen. 



"THE EPISTLE. S. Jude 1-8. 



JUDE, the servant of Jesus Christ, and brother 
of James, to them that are sanctified by God 
the Father, and preserved in Jesus Christ, and 
called : Mercy unto you, and peace, and love be 
multiplied. Beloved, when I gave all diligence 
to write unto you of the common salvation, it 
was needful for me to write unto you, and exhort 
you, that ye should earnestly contend for the 
faith which was once delivered unto the saints. 
For there are certain men crept in unawares, who 
were before of old ordained to this condemnation ; 
ungodly men, turning the grace of our God into 
lasciviousness, and denying the only Lord God, 
and our Lord Jesus Christ. I will therefore 



"&■% 


Rom. 


8. 


28-39. 






!§. Acts 5. 


7- 


21. 






Roman. 
7-i3- 
Eastern. 


Eph. 


4. 


Jude 





put you in remembrance, though ye once knew 
this, how that the Lord, having saved the people 
out of the land of Egypt, afterward destroyed 
them that believed not. And the angels which 
kept not their first estate, but left their own 
habitation, He hath reserved in everlasting chains 
under darkness unto the judgement of the great 
day. Even as Sodom and Gomorrha, and the 
cities about them in like manner giving them- 
selves over to fornication, and going after strange 
flesh, are set forth for an example, suffering the 
vengeance of eternal fire. Likewise also these 
filthy dreamers defile the flesh, despise dominion, 
and speak evil of dignities. 



*THE GOSPEL. S. John xv. 17-27. 



THESE things I command you, that ye love 
one another. If the world hate you, ye 
know that it hated Me before it hated you. If 
ye were of the world, the world would love his 
own : but because ye are not of the world, but 
I have chosen you out of the world, therefore 
the world hateth you. Remember the word that 
I said unto you, The servant is not greater than 
his lord : if they have persecuted Me, they will 
also persecute you ; if they have kept My saying, 
they will keep your's also. But all these things 
will they do unto you for My Name's sake, 
because they know not Him that sent Me. If 
I had not come and spoken unto them, they had 



* a. g. ® 

an. John 
Eastern. 



Rom- 
iS- 17-25- 
John 14. 



not had sin : but now they have no cloke for 
their sin. He that hateth Me hateth My Father 
also. If I had not done among them the works 
which none other man did, they had not had sin; 
but now have they both seen, and hated both 
Me and My Father. But this cometh to pass, 
that the word might be fulfilled that is written 
in their law, They hated Me without a cause. 
But when the Comforter is come, Whom I will 
send unto you from the Father, even the Spirit 
of truth, Which proceedeth from the Father, He 
shall testify of Me. And ye also shall bear 
witness, because ye have been with Me from the 
beginning. 



o 



All Saints' Day. 

c Dies Omnium Sanctorum. 
*THE COLLECT. 
ALMIGHTY God, Who hast knit together 
Thine elect in one communion and fellqw- 



d A.D. 1549. 



the fact that he was surnamed in Hebrew the Cananite, or in 
Greek Zelotes, both words signifying a zealot ; but in what 
sense is not apparent, unless the appellation is given him 
because he was one of a strict sect of Pharisees. 

St. Jude, Judas, Thaddseus, or Lebbseus, calls himself 
"the brother of James," apparently to distinguish himself 
from Judas Iscariot ; and it is probably for the same reason 
that these other names are put prominently forward, as on 
one occasion when his name Judas is used, a parenthesis is 
added, "not Iscariot." He was a married Apostle, and 
Eusebius mentions two of his grandsons who were brought 
before Domitian as confessors for Christ's sake [iii. 20]. St. 
Jude wrote the Epistle going under his name, which is read 
on this day. 

St. Simon Zelotes is supposed to have ministered chiefly 
in Egypt and parts of Africa adjoining. Some early Greek 
writers state that he visited Britain, and suffered martyrdom 
there by crucifixion. But the more probable account is that 
lie was sawn asunder (a mode of martyrdom named in Heb. 
xi. 37, and that by which Isaiah is believed to have suffered) 
in Persia, at the same time with St. Jude, who ministered 
chiefly in that country, and who was martyred by the Magi. 

It may be in illustration of that unity of the faith for 
which the Epistle of St. Jude so strongly contends, that these 
two Apostles, ministering and suffering, are also honoured 
together. 

iNTEorr.— Thy friends arc exceeding honourable unto me, 



God: greatly is their beginning strengthened. Ps. Lord, 
Thou hast searched me out and known me: Thou knowest 
my downsitting and mine uprising. Glory be. 

ALL SAINTS. 

[November 1.] 

This festival is not of the highest antiquity. It appears to 
have originated in the Western Church at Rome in the seventh 
century, when the Pantheon was dedicated as a Christian 
church under the name of the Church of the Blessed Virgin 
Mary and all Martyrs. This is said to have taken place on 
November 1st, A.D. 608, and the festival to have been kept 
on that day ever since. But in the Martyrology of the Vener- 
able Bede (though not in his Calendar) there are two days 
dedicated to All Saints, one on the 13th of May, "Dedicatio 
Sancta? Marias ad Marty res," and the other on the 1st of 
November. In the Eastern Church, the festival of All the 
Martyrs is observed on the octave of Pentecost, our Trinity 
Sunday ; and this, as it appears, sinco the time of St. Chry- 
sostom, who has left a homily preached upon the day. It 
may well be concluded that when the number of martyrs 
increased so rapidly as it did in the great persecutions, Chris- 
tian common-sense suggested such a feast as that of All 
Saints, in addition to special days of commemoration for the 
more illustrious martyrs ; and that the dedication of tin- 
Pantheon took place on a festival already familiar to the 
Church, rather than as the foundation of a now ono. In the 



1 I ' 
o4- 



ail faints' Dap. 



ship, in the mystical body of Thy Son Christ 
our Lord ; Grant us grace so to follow Thy 
blessed Saints in all virtuous and godly living, 
that we may come to those unspeakable joys, 
which Thou hast prepared for them that unfeign- 
edly love Thee; through Jesus Christ our 
Lord. A men. 



"FOR THE EPISTLE. Rev. vii. 2- 12. 



AND I saw another angel ascending from the 
-xT\_ east, having the seal of the living God ; 
and he cried with a loud voice to the four angels, 
to whom it was given to hurt the earth, and the 
sea, saying, Hurt not the earth, neither the sea, 
nor the trees, till we have sealed the servants of 
our God in their foreheads. And I heard the 
number of them which were sealed ; and there 
were sealed an hundred and forty and four thou- 
sand, of all the tribes of the children of Israel. 

Of the tribe of Juda were sealed twelve thou- 
sand. 

Of the tribe of Keuben were sealed twelve 
thousand. 

Of the tribe of Gad were sealed twelve thou- 
sand. 

Of the tribe of Aser were sealed twelve thou- 
sand. 

Of the tribe of Nephthalim ivere sealed twelve 
thousand. 

Of the tribe of Manasses were sealed twelve 
thousand. 

Of the tribe of Simeon ivere sealed twelve 
thousand. 



" s>. g. m 

an as P. B 
Eastern. 
33—12. i. 



. Rom- 

Heb.u. 



Of the tribe of Levi were sealed twelve thou- 
sand. 

Of the tribe of Tssachar were sealed twelve 
thousand. 

Of the tribe of Zabulon were sealed twelve 
thousand. 

Of the tribe of Joseph were sealed twelve 
thousand. 

Of the tribe of Benjamin were sealed twelve 
thousand. 

After this I beheld, and lo, a great multitude, 
which no man could number, of all nations, and 
kindreds, and people, and tongues, stood before 
the throne, and before the Lamb, clothed with 
white robes, and palms in their hands ; and cried 
with a loud voice, saying, Salvation to our God 
Which sitteth upon the throne, and unto the 
Lamb. And all the angels stood round about 
the throne, and about the elders, and the four 
beasts, and fell before the throne on their faces, 
and worshipped God, saying, Amen ; Blessing, 
and glory, and wisdom, and thanksgiving, and 
honour, and power, and might, be unto our God 
for ever and ever. Amen. 



*THE GOSPEL. S. Matt. v. 1-12. 



"TESTJS,] seeing the multitudes, went up into 
L?J a mountain ; and when He was set, His 
disciples came unto Him. And He opened His 
mouth, and taught them, saying, Blessed are 
the poor in spirit : for their's is the Kingdom of 
Heaven. Blessed are they that mourn : for they 
shall be comforted. Blessed are the meek : for 
they shall inherit the earth. Blessed are they 
which do hunger and thirst after righteousness : 
for they shall be filled. Blessed are the merci- 
ful : for they shall obtain mercy. Blessed are 



Rom- 



* S. 1. fr- 
ail as P. B. 
Eastern. Matt. 
io. 32, 33, 37, 38; 
19. 27-30. 



the pure in heart : for they shall see God. 
Blessed are the peace-makers : for they shall be 
called the children of God. Blessed are they 
which are persecuted for righteousness' sake : for 
their's is the Kingdom of Heaven. Blessed are 
ye, when men shall revde you, and persecute yoti, 
and shall say all manner of evil against you 
falsely for My sake. Rejoice, and be exceeding 
glad ; for great is your reward in heaven : for so 
persecuted they the prophets which were before 
you. 



Sacramentary of St. Gregory both days have Collects, etc., 
provided for them, that in May being entitled "Natale 
Sanctse Maris ad Martyres," and that in November, " Natale 
Omnium Sanctorum," the latter having also a service provided 
for its vigil. 

Whatever may have been the origin of the festival, it has 
become one very dear to the hearts of Christians, and is made, 
both by the character of the Service for the day, and by the 
meaning of it, one of the most touching of all holydays ; a 
day on which are gathered up the fragments of the "one 
bread " of Christ's mystical Body, that nothing be lost of the 
memory and example of His Saints. First among the "cloud 
of witnesses " are they of the white-robed army of martyrs 
who are not otherwise commemorated, whose names are not 
noted in the diptychs of the Church, but are for ever written 
in the Lamb's book of life. Next are a multitude of those 
who were called to wait with St. John, rather than to follow 
their Master with St. Peter, but who are not less surely 
numbered among the children of God, and have their lot 
among the saints. Among that holy company are some who 
are dear to the memory of a whole Church ; good bishops and 



priests, whose flocks are around them in the book of remem- 
brance ; saintly men and women, whose lives have been 
devoted to works of love, although not ministering at the 
altar ; hidden saints of God, whose holiness was known with- 
in the narrowest circle on earth, but who will shine like stars 
in the firmament before the throne. 

When the Church thanks God on this day for All Saints, 
many an one among them should be remembered by those 
who are left on earth. At the Holy Communion, and in 
private devotions, their names should be used in memorial 
before God ; and prayers should be offered by those to whom 
they are still dear, and with whom they are still in one fellow- 
ship, that all loved ones departed may have more and more 
of the Light, Peace, and Refreshment which the Presence of 
Christ gives in Paradise. 

Introit. — Rejoice we all in the Lord while we celebrate 
this day the honour of all the saints : for in them the angels 
have joy and give glory to the Son of God. Ps. Rejoice in 
the Lord, ye righteous : for it becometh well the just to be 
thankful. Glory be. 



34; 



" From the rising of the sun even unto the going clown of the same My Name shall be great among the 
Gentiles ; and in every place incense shall be offered unto My Name, and a Pure Offering : for My Name shall 
be great among the heathen, saith the Lord of Hosts." — Malachi i. 11. 



"This do in remembrance of Me." — Luke xxii. 19. 



" He that eateth Me, even he shall live by Me." — John vi. 57. 



" In the midst of the throne, and of the four living creatures, and in the midst of the elders, stood a Lamb, 
as it had been slain." — Revelation v. 6. 



AN INTRODUCTION TO THE LITURGY. 



In the ancient Church of England, as in all other branches of 
the Western Church, the Celebration of the Holy Communion, 
and the Office for its celebration, were designated by the com- 
mon name of " Missa, " ' the true technical meaning of which 
word is probably the "Offering," and which assumed the 
form of "Mass" in the vernacular tongue. This name was 
retained in 1549, the title of the Office in the Prayer Book of 
that date being, "The Supper of the Lord, and the Holy 
Communion, commonly called the Mass ; " but it was dropped 
in 1552, has not since appeared in the Prayer Book, and has 
been generally disused in the Church of England as a name 
either for the Office or the Rite : the latter being most fre- 
quently called the Holy Communion, or the Holy Eucharist, 
and the Office being conveniently distinguished by the primi- 
tive name of "The Liturgy." This latter word appears to 
have been derived from classical Greek through the Septuagint. 



AeiTovpyia originally signified the public duties, or office, of 
any Aeirovpyos, or public officer, and especially of those per- 
sons who had to undertake the principal care and expense 
of public entertainments. In the Septuagint the use of the 
word was restricted to the public Service of the Sanctuary 
[Numb. iv. 12, 26, vii. 5, viii. 22, xviii. 6 ; 1 Chron. 
ix. 13, xxvi. 30, xxviii. 13 ; 2 Chron. viii. 14, xxxv. 16] ; 
and in the New Testament it passes on to the Christian 
Divine Service, which during that age, and until the 
destruction of the Jewish system, consisted almost entirely 
of the celebration of the Holy Communion. [Acts xiii. 2 ; 
Rom. xv. 16; 1 Tim. ii. 1.] In the Primitive Church, 
"The Liturgy" meant both the Office and the Rite itself, 
just as "Mass" did in the Mediaeval Church; but in 
more recent times it has been restricted to the Office 
alone. 4 



THE HISTORY OF THE LITURGY. 



Like the rest of the Prayer Book, the English Liturgy is 
an inheritance from former ages. It was principally translated, 
in the first instance, from the Ordinarium Missce, and Canon 
Missa of the Salisbury Use, which had been the chief rule of 
Divine Service in the Church of England, from a.d. 1085 to 
a.d. 1549, a period of nearly five hundred years. The Mass 
of the Salisbury Rite (as well as of other English rites, such 
as those of York, Hereford, Bangor, and Lincoln) was a 
revised form of a more ancient Service, which had been in 
some very slight degree influenced by the Roman under St. 
Augustine and his successors, but which substantially repre- 
sented the Liturgy used also in the Churches of France and 
Spain : and this Liturgy was derived from the great 
Patriarchate of Ephesus, which was founded by the Apostle 
St. Paul, and ruled by the Apostle St. John for many years 
before his death. 2 To understand this independent primitive 
origin of the English Liturgy, it will be necessary to trace 
out shortly the course of liturgical history from the first. 

When our Blessed Lord instituted the Sacrament of the 
Holy Communion, and commanded it to be perpetually 
celebrated, He used the words, "This do in remembrance of 
Me," and thus imposed a certain form upon the Apostles 
as the one which they were to use in its celebration, and 
which would ever after be considered as essential by them, 
and the rest of the Church, as was the form given by Christ 
for Holy Baptism. This essential nucleus of the Liturgy 
consisted of at least Benediction, the breaking of the Bread, 
the giving of thanks, and the taking of the Cup into the 
hands, as is seen from the Gospel narrative [Matt. xxvi. 22 ; 
Mark xiv. 22 ; Luke xxii. 19] ; and also from the special 
revelation made to St. Paul [1 Cor. xi. 23, 24]. 3 

But as the words with which our Lord ' ' blessed " the 
elements, and with which He "gave thanks," are not re- 
corded, it can only be concluded that He left them to the 
inspired memory of His Apostles ; to whom, at the proper 
time, the Holy Spirit was to call all things to remembrance 
that our Lord had taught them for the work which they had 
to do. It may well have been, also, that further details 

1 "Missa" is a name of great antiquity, being found in an Epistle of St. 
Ambrose to his sister Marcellina. [Ambk. Op. ii. 853, Bened. ed.] Many 
explanations of the word have been given, but that of Cardinal Bona seems 
the most reasonable, viz. that it is derived from the words " Ite missa est," 
with which the congregation is dismissed by the deacon at the conclusion 
of the service, and which are equivalent to the " Let us depart in peace" 
of the Eastern Liturgies. That the term comes from " mittendo " is equally 
clear, and as early as Micrologus we find the explanation, "In festivis 
diebus, Ite missa est, dicitur, quia tunc generalis conventus celebrari solet, 
qui per hujusmodi denuntiationem licentiam discendi accipere solet." 
[xlvi.] St. Thomas Aquinas explains the word as meaning that the 
sacrifice of the Holy Eucharist has been sent up to God by the ministra- 
tion of angels [iii. qu. 83, art. iv.]: and as xoiiiti, "do this," is well known 
to have a technical association with sacrifice, so doubtless has "missa." 

The following names were given to the Holy Eucharist in the early ages 
of the Church : Collecta, Dominicum, Agenda, Communio, Oblatio, 
(Economia, Atiroupyiac, NuffTKyuyix, EuXoy/«, 2y*x|/j, TfXET-^, HpoffQQfia., 
[Bona, Rer. Liturg. I. iii. 2.] 

2 See pp. 1, 2 of the Historical Introduction. 

s For evidence of a traditionary Divine worship in the Apostolic age, see 
A nn. Bible, New Testament, p. 432. For similar evidence respecting an early 
Liturgy, sec the same work, pp. 430, 435-437, 443, 445, 458, 513, 527, 532. 



respecting the celebration of this principal rite of the Church 
were among those "things pertaining to the kingdom of 
God " which our Lord communicated to the Apostles during 
the forty days between His Resurrection and Ascension. 

There is, however, no strong evidence that the Apostles 
adopted, or handed down, one uniform system of celebrating 
the Holy Communion, except in respect to these central 
features of the rite. Proclus, Patriarch of Constantinople 
in the fifth century, asserts that the Apostles arranged a 
Liturgy before they parted for their several fields of labour 
[see Bona, Rer. Liturg. I. v. 3], and a passage from a Homily 
of St. Chrysostom [Ad Cor. xxvii. 7], in which he says, 
"Consider, when the Apostles partook of that holy supper, 
what they did ? Did they not betake themselves to prayers 
and hymns ? " has been supposed to signify the same settled 
character of the Liturgy which they used. On the other 
hand, St. Gregory appears to say [Ep. lxiii.] that the Apostles 
used only the Lord's Prayer in consecrating the holy obla- 
tion ; and although it is certain his words must not be taken 
strictly, they may be considered to shew that the Apostolic 
form of Liturgy was not originally a long one. Bona considers 
that the diversity in the evidence may be reconciled by 
supposing that the Apostles used a short form (containing 
only the essential part of the rite), when danger or other 
urgent circumstances gave them time for no more ; and that 
when time permitted they used a longer form ; although even 
this longer form he believes must have been short, compared 
with the Liturgies afterwards used, on account of the diffi- 
culties which Christians experienced in celebrating Divine 
Service during the age of persecutions. Several early liturgical 
commentators allege that the developement of the Liturgy 
was gradual ; and the truth seems to be expressed by one of 
them when he says that the Lord Himself instituted the rite 
in the simple manner narrated in the Gospel, that the Apostles 
added some things to it (as, for example, the Lord's Prayer), 
and that then some of their successors appointed Epistles 
and Gospels to be read ; others, hymns to be sung ; and 
others, again, made such additions to the Liturgy from time 
to time as they considered suitable for contributing to the 
glory of God in the holy Sacrament. 5 The Gospels and 
Epistles were certainly not written until a Liturgy had been 
in use for many years, in some form. 

The ancient Liturgies which remain shew, nevertheless, 
so much general agreement as to bring conviction to the 
mind that they were all of them originally derived from some 
common source ; and the same kind of synthetic criticism 
which traces back all known languages to three original 
forms of speech can also trace back the multitude of differing 
Liturgies which are used by the various Churches of East and 
West to a few — that is to say, four or five — normal types, 
all of which have certain strong features of agreement with 
each other, pointing to a derivation from the same liturgical 

* Inexact writers sometimes designate the whole of the Offices used in 
Divine Sendee by the name of " The Liturgy," but it is much more proper, 
as well as convenient, to limit the use of the word as above. 

5 Gemma Animce, i. 86. Walafrid. Strabo de Rebus Eccles. xxii. 



an introduction to tU Ltturgp. 



345 



fountain. That there is any difference at all in these may 
be attributed probably to three causes : [1] That the Apostles 
did not limit themselves or others solely to the use of the 
central and essential portion of the rite ; and that while this 
was substantially kept uniform by them all, each added such 
prayers as he saw fit. [2] That Liturgies were, to a certain 
extent, adapted to the circumstances of the various nations 
among whom they were to be used, by such changes in the 
non-essential portions, and such additions, as appeared desir- 
able to the Patriarch or Bishop. [3] That as Liturgies were 
not committed to writing until the end of the second century, 1 
diversities of expression, and even greater changes, would 
naturally arise, among the variety of which it would be im- 
possible to recover the exact original, and therefore to estab- 
lish an authoritative uniformity. 

It may be added that the lawfulness of an authorized 
diversity in non-essential rites, when combined with an 
orthodox uniformity in those which are essential, has always 
been recognized by the Catholic Church ; 2 and that this 
principle is stated in the 34th Article of Religion of the 
Church of England. 

Of the many Liturgies which are very ancient there are 
several which undoubtedly belong to the primitive age of 
Christianity, and from these all others that are known (as 
has been already said) have evidently branched off. They 
are the Liturgies which go by the names of St. James, St. 
Mark, St. Peter, and St. John ; the first was the Liturgy of 
Jerusalem, the second of Alexandria, the third of Rome, and 
the fourth of Ephesus. 3 

The Liturgy of St. James, or of Jerusalem, was that used 
in Palestine and Mesopotamia, the dioceses of both which 
countries were included within the Patriarchate of Antioch. 
A singular proof of its primitive antiquity is found in the 
fact that the Monophysite heretics, who now occupy all these 
dioceses, use a Syriac Liturgy which they attribute to St. 
James, and winch is nearly identical with that attributed to 
him by the orthodox, between whom and the Monophysites 
there has been no intercommunion since the Council of 
Chalcedon, which was held a.d. 451. Such a coincidence 
goes far to prove that tins Liturgy is at least fourteen cen- 
turies old, and also offers some evidence that it was the one 
in use by the Churches of the Patriarchate of Antioch before 
the great division which arose out of the Eutychian heresy. 
The Liturgy of St. James is also mentioned in the 32nd 
Canon of the Constantinopolitan Council held in Trullo, a.d. 
691 ; and traces of it are to be found in the writings of 
Fathers who lived or had lived within the Patriarchate of 
Antioch, and may thus be supposed to have been familiar 
with its words. Among such are Theodoret, St. Jerome, 
St. Chrysostom (once a priest of Antioch), and St. Cyril, 
Bishop of Jerusalem, two of whose Catechetical Lectures 
(preached in the latter half of the fourth century) are ex- 
pressly on the subject of the Holy Eucharist, and describe 
the Service minutely. In the Apostolical Constitutions, 
written in the third century, there is a Liturgy, or synopsis 
of one, which has been called by the name of St. Clement, 
but appears to be that of St. James ; and with the latter also 
agrees the description of the celebration of the Eucharist 
which is given by Justin Martyr, who was a native of Samaria 
(within the Patriarchate of Antioch), and died about sixty 
years only after St. John. 4 From this evidence it appears 
almost certain that the Liturgy of St. James which is used 
by the Monophysites, and that which is used on the Feast of 
St. James by the orthodox Church of Jerusalem, are versions 
of the primitive Liturgy which was used for the celebration 

1 This rule was observed from feelings founded on our Lord's words, 
"Give not that which is holy unto the dogs, neither cast ye your pearls 
before swine." [Matt. vii. 6.] For the same reason great reserve was used 
in speaking and writing on the subject of the Holy Eucharist, and hence 
little can be learned from the Fathers of the fust three centuries about the 
mode in which it was celebrated. 

2 See, e.g., St. Gregory's Epistle to St. Augustine, p. 2 of the Historical 
Introduction. 

3 To these Neale adds that of St. Thaddeus, used in Persia, and also 
called the " Liturgy of the East." 

4 Justin Martyr describes the celebration of the Holy Eucharist, about 
a.d. 140, in the following terms : " Upon the day called Sunday we have 
an assembly of all who live in the towns or in the country, who meet in an 
appointed place ; and the records of the Apostles, or the writings of the 
Apostles, are read, according as the time will permit. When the reader has 
ended, then the Bishop \b trpourr^;] admonishes and exhorts us in a dis- 
course that we should imitate such good examples. After that we all stand 
up and pray, and, as we said before, when that prayer is ended bread is 
offered, and wine and water. Then the Bishop also, according to the 
authority given him [oirn iivx^i; «.iru], sends up riv««>!rsi, comp. missa est] 
prayers and thanksgivings ; and the people end the prayer with him, saying, 
Amen. After which, distribution is made of the consecrated elements, 
which are also sent by the hands of the deacons to those who are absent." 
[Justin Mart., Apol.) 



of the Holy Communion in Judosa and the surrounding 
countries in the age which immediately followed that of the 
Apostles. From it St. Basil's Liturgy was derived, and from 
St. Basil's that of St. Chrysostom, which is the one used at 
the present day in the Eastern Church, and in Russia. 

The Liturgy of St. Mark, or of Alexandria, is known to 
have been used by the orthodox Churches of North-eastern 
Africa down to the twelfth century, and is still used in 
several forms by the Monophysites, who supplanted them. 
The most authentic form of it is that entitled " The Liturgy 
of Mark which Cyril perfected," and which is extant in the 
Coptic, or vernacular language of Egypt, as well as in Greek, 
in MSS. of very ancient date. This Liturgy is traceable, by 
a chain of evidence similar to that mentioned in the preceding 
paragraph, to the second century, to which date it is assigned 
by Bunsen, 5 Palmer says respecting it, "We can ascertain 
with considerable certainty the words and expressions of the 
Alexandrian Liturgy before the Council of Chalcedon, a.d. 
451 ; and we can trace back its substance and order to a 
period of far greater antiquity. In fact, there is nothing un- 
reasonable in supposing that the main order and substance of 
the Alexandrian Liturgy, as used in the fifth century, may have 
been as old as the Apostolic age, and derived originally from 
the instructions and appointment of the blessed Evangelist." 6 

The Liturgy of St. Peter, or of Rome, is found, substantially 
as it is used in the Latin Church at the present day, in the 
Sacramentaries of St. Gregory [a.d. 590], Gelasius [a.d. 491], 
and St. Leo [a.d. 483], although many additions have been 
made to it in later times. The Roman Liturgy is attributed 
to St. Peter by ancient liturgical commentators, who founded 
their opinion chiefly upon a passage in an Epistle of Innocent, 
Bishop of Rome in the fifth century, to Decentius, Bishop of 
Euzubium. 7 But no doubt St. Innocent refers to the " Canon 
of the Mass " (as it has been called in later ages), that part of 
the Office which begins with the actual consecration of the 
Sacrament. There seems no reason to believe that this con- 
fident opinion of so eminent a Bishop in the fifth century was 
otherwise than correct ; and like the preceding Liturgies, 
that of Rome may reasonably be assigned to the age succeed- 
ing the Apostles. St. Gregory revised the variable parts of 
this Liturgy, the Collects, Epistles, and Gospels ; but the 
only change which he made in the Ordinary and the Canon 
was by that addition of a few words which is noticed by the 
Venerable Bede. [See p. 192, note.] From the Roman Liturgy 
in its primitive form were derived that used by the Churches 
of Nprth-western Africa, and the famous Ambrosian Rite which 
is used in the Church of Milan. Since the time of St. Gregory 
this Liturgy has been used over a large part of the Western 
Church, and is now the only one allowed by the See of Rome. 

The Liturgy of St. John, or of St. Paul, i.e. the EpJiesine 
Liturgy, was the original of that which was used, probably 
in three various forms, in Spain, France, and England during 
the earlier ages of Christianity, and the only one besides the 
Roman which obtained a footing in the Western Church. 
This appears to have been disused in the dioceses of which 
Ephesus was the centre, at the time of the Council of 
Laodicea in Phrygia some time in the fourth century : the 
nineteenth Canon of that Council giving such directions 
respecting the celebration of the Holy Communion as shew 
that it substituted the Liturgy of St. Basil and St. Chrysos- 
tom, which is still used in those dioceses. But, at a much 
earlier date, missionaries had gone forth from the Church of 
Ephesus, and had planted the standard of Christianity at 
Lyons, that city thus becoming the great centre from which 
the Church spread itself throughout France ; and as late as 
a.d. 177, the Christians of Lyons wrote to the Churches of 
Asia respecting the martyrdoms winch had occurred in that 
city as to those who represented their mother Church, aud 
had therefore a special sympathy with them. The primitive 
Liturgy of Ephesus thus became that of France, and, probably 
by the missionary work of the same apostolic men, of Spain 
also. This Liturgy continued to be used in the French 
Church until the time of Charlemagne [a. d. 742 — 841]. It had 
received such additions from the hands of Musams, Sidonius, 
and St. Hilary of Poictiers, as St. Gregory had made to the 
Roman rite, but these additions or alterations did not affect 

6 Aualecta Ante-Nicaina, iii. 106. e Origin. Liturg. i. 105. 

l "Si instituta ecclesiastica, ut sunt a beatis apostolis tradila, Integra 
vellent servarc Domini saccidol.es, nulla diversitas, nulla variolas in ipsis 
ordinibus ct conseorationibus haberetur— qviis onim nesciat, ant non adver- 
tat, id quod a principo apostolorum Polio Romania Kcolesim traditum 
est . . . ?" [JjABBE, Concil. ii. 1245.] Cardinal Bona remarks on a similar 
passage from St. Isidore's writings, " Hoc do re of substantia, mm de ver- 
bnrum tonore et cceremoniis intelligendum est." [Buna, Rer, liturg. 1. 
vii. .0.] 



546 



an Jnttotwction to tfje Liturgp. 



the body of the Liturgy, consisting, as they did, of Iutroits, 
Collects, and other portions of the Service belonging to that 
which precedes the Ordinary and Canon. 

The Gallican Liturgy was partly supplanted by the Roman 
in the time of Pepin, who introduced the Roman chant and 
psalmody into the Churches of France ; and it was altogether 
superseded by Charlemagne, who obtained the Sacramentary 
of St. Gregory from Rome, and issued an edict that all priests 
should celebrate the Holy Sacrament only in the Roman 
manner. In Spain the same Liturgy had been used in a form 
called the Mozarabic ; but by the influence of Pope Gregory 
VII., Alphonso VI., King of Castille and Leon, was per- 
suaded to do as Charlemagne had done in France, to abolish 
the use of the national rite and substitute that of the Roman 
Church. It was thus wholly discontinued until the beginning 
of the sixteenth century, when Cardinal Ximenes endowed 
a college and chapel for the use of it at Toledo, and there it 
still continues to be used. 

The early connection between the Church of France and 
the Church of England was so close that there can be no 
reasonable doubt of the same Liturgy having been originally 
used in both countries. When St. Augustine came to 
England in a. d. 596, expecting to find it an altogether heathen 
land, he discovered that there was an ancient and regularly- 
organized Church, and that its usages were different in many 
particulars from those of any Church with which he had been 
previously acquainted. [See p. 1.] By the advice of St. 
Gregory he introduced some changes into the Liturgy which 
he found in use ; the changes coming, not directly from the 
Roman Sacramentary of St. Gregory, but "from a sister rite, 



formed in the south of France by the joint action, probably, 
of St. Leo and Cassian, about two hundred years before 
[a.d. 420]; having a common basis, indeed, with the Roman 
Office, but strongly tinctured with Gallican characteristics 
derived long ago from the East, and probably enriched, at 
the time, by fresh importations of Oriental usages." 3 Thus 
the Liturgy of the Church of England after St. Augustine's 
time became a modified form of the more ancient Gallican, 
which itself was originally the Liturgy of the Church of 
Ephesus, owing its germ to St. Paul or St. John. The English 
Church of St. Augustine's clay, and long after, distinctly 
averred that its customs were derived from the latter Apostle ; 
but in many particulars the work of St. John and St. Paul 
appears to have traversed the same ground, as it certainly 
did in the Church of Ephesus, and probably did in the Church 
of England. 

The Liturgy thus derived from the ancient Gallican, and 
the more recent version of it which had been introduced by 
Cassian, was again revised by St. Osmund, Bishop of Salis- 
bury, in a.d. 1085 ; and it was the same Liturgy which also 
formed the basis of the other slightly varying Offices that were 
used in different dioceses of England, and have come down 
to us by the names of these dioceses. The Salisbury Liturgy 
eventually supplanted all the others which were used by the 
Church of England, and became the principal basis of the verna- 
cular Liturgy which has now been used for more than three 
hundred years in all the churches of the Anglican communion. 3 

The historical particulars thus given respecting the con- 
nection between ancient and modern Liturgies may be con- 
veniently reduced into one general view by a tabular form : — 



Liturgy of St. James, Antioch, 
or Jerusalem. 



§ Table shewing the Origin of the principal Liturgies used throughout the Church. 

OUR LORD'S WORDS OF INSTITUTION. 

I 

An unknown Apostolic Nucleus 

of a Liturgy. 

I _ 

I 



I 
Liturgy of St. Basil. 



Liturgy of St. 
Chrysostom. 



Syriac Liturgy of 
St. James. 

I 

[Monophysite 

Liturgiss,] 



I 

Liturgy of St. Mark, 

or Alexandria. 



Present Liturgy of 
Egypt. 



Liturgy of St. Peter, 

or Rome. 

I 



Ambrosian Liturgy. 



Present Liturgy of 
Diocese of Milan. 



Present Liturgy of 

Oriental and Russian 

Church. 



§ Structure of Primitive Liturgies. 

In all the primitive Liturgies there is a consistency of 
structure which shews that they were based on one common 
model, or else on certain fixed principles. They consist of 
two principal portions, the Pro-Anaphora and Anaphora. 
The Anaphora, or Oblation, is represented in the Latin 
Liturgies by the Canon of the Mass, and in our English Office 
by the part which begins with the versicle, "Lift up your 
hearts." The Pro-Anaphora is represented by the Ordinary 
of the Mass, which is all that goes before the Sursum Corda. 
The general structure of each of these portions of the Liturgy 
is as follows, the respective portions of the several parts vary- 
ing, however, in different Liturgies : l — 

The Pro-Anaphora. 
The Prefatory Prayer. 
The Introit [known by various names]. 
The Little Entrance, or bringing the book of the Gospels 
in procession to the Altar. • 

1 For further details the reader may conveniently consult Neale's 
Introduction to the. History of the Holy Eastern Church, 1850 ; Hammond's 
Liturgies, Eastern and Western, 1878 ; and Maskell's Ancient Liturgy of tlic 
Church of England, 3rd ed. 1S82. 



Sacramentary 
of St. Leo. 

I 
Sacramentary 
of Gelasius. 

I 
Sacramentary 
of St. Gregory. 
I 



Liturgy of St. John, St. Paul, 
or Ephesus. 



Liturgy of Lyons. 
I 



Mozarabic, or 
Spanish 
Liturgy. 



I 

Liturgy of 
Britain. 
I 



I 



Liturgy of 

Tours. 

I 



Present Liturgy of 
Church of Rome. 



I 

Augustine's revised 

Liturgy of Britain. 

I 

Salisbury, York, and other 

Missals of English Church. 

I 

Present Liturgy of the 

English Church. 



I 

Liturgy of Scottish 

Church. 



— I 
Liturgy of 
American 
Church. 



The Trisagion. 

The Epistle and Gospel. 

The Prayers after the Gospel [after these prayers the 
Catechumens left the Church, and only ' ' the faithful " or 
baptized and confirmed persons remained]. 

The Great Entrance, or bringing the prepared Elements 
in procession to the Altar. 

The Offertory. 

The Kiss of Peace. 

The Creed. 

The Anaphora. 

The Triumphal Hymn [Tersanctus] with its Preface. 
These come in between two portions of a long prayer, called 
the Prayer of the Triumphal Hymn. 

Commemoration of the Institution. 

The Words of Institution. 

Oblation of the Consecrated Elements. 

Prayer for the Descent of the Holy Ghost. 

- Freeman's Principles of Divine Service, II. ii. 405. 

3 The Roman Liturgy was never used by the Church of England; 
and it was not generally adopted by the English sect of Romanists 
until enforced through the influence of the Jesuits about the middle ot 
the eighteenth century. 



an 3IntroDuction to tfje iLitutgp* 



347 



Prayer for the Transmutation of the Elements. 
Prayer for the living and the departed. 
The Lord's Prayer, preceded by a prayer of preparation, 
and followed by the Embolismrcs. 

Adoration, with an appointed prayer. 

Elevation. 

Union of the two Consecrated Elements. 

Prayer of humble access. 

Communion. 

Thanksgiving. 

Without going into very great detail it is impossible to 



shew the elaborate character of the ceremonial, and of the 
responsive part of the primitive Liturgies. These details may 
all be found in the original languages, and also in Dr. Neale's 
translation of the Primitive Liturgies ; and it is sufficient 
here to say that the early Christians appear to have had no 
thought of what is called "simplicity" in Divine Worship, 
their Liturgies exhibiting a complicated structure, much 
ceremony, and an elaborate symbolism. All of them agree 
in the above general characteristics, but there are variations 
in the order of the different parts, the chief of which are 
represented in the following table : — 



§ Table shewing the Order in which the principal features of the Primitive Liturgies occur. 



St. James [Jerusalem]. 


St. Mark [Alexandria]. 


St. Peter [Rome]. 


St. John [Ephesus]. 


1. Kiss of Peace. 

2. Lift up your hearts. 

3. Tersanctus. 

4. Commemoration of Institution. 

5. The Oblation. 

6. Prayer for descent of the Holy 

Ghost. 

7. Prayer for the living. 

8. Prayer for the departed. 

9. The Lord's Prayer. 

10. Union of the Consecrated Ele- 

ments. 

11. Communion. 

12. Thanksgiving. 


1. Kiss of Peace. 

2. Lift up your hearts. 

7. Prayer for the living. 

8. Prayer for the departed. 

3. Tersanctus. 

4. Commemoration of Institution. 

5. The Oblation. 

6. Prayer for descent of the Holy 

Ghost. 

10. Union of the Consecrated Ele- 

ments. 

9. The Lord's Prayer. 

11. Communion. 

12. Thanksgiving. 


2. Lift up your hearts. 

3. Tersanctus. 

7. Prayer for the living. 

6. Prayer for descent of the Holy 
Ghost. 

4. Commemoration of Institution. 

5. The Oblation. 

8. Prayer for the departed. 

10. Union of the Consecrated Ele- 

ments. 

9. The Lord's Prayer. 

1. Kiss of Peace. 

11. Communion. 

12. Thanksgiving. 


7. Prayer for the living. 

8. Prayer for the departed. 

1. Kiss of Peace. 

2. Lift up your hearts. 

3. Tersanctus. 

4. Commemoration of Institution. 

5. The Oblation. 

6. Prayer for descent of the Holy 

Ghost. 

10. Union of the Consecrated Ele- 

ments. 

9. The Lord's Prayer. 

11. Communion. 

12. Thanksgiving. 



It will be seen at once that the order of St. John, or the 
Ephesine Liturgy, is that which is most closely represented 
by our own Communion Office. The same correspondence 
between the two may also be traced in several particulars 
in which the Liturgy of St. John differs from the other two 
Eastern Liturgies ; especially in the provision of varying 
collects, and proper prefaces, and in the use of the versicle, 
" Glory be to Thee, O Lord," before the Gospel. 

The Liturgy of St. John was handed down (as has been 
already stated) through the French Church, to which it was 
conveyed from Ephesus by missionaries, at a period very near 
to that of the Apostles themselves. The Gallican Liturgy itself 
is thus described by Palmer : " Germanus informs us that the 
Liturgy began with an Anthem, followed by Gloria Patri, 
after which the Deacon proclaimed silence ; and a mutual 
salutation having passed between the priest and people, the 
hymn Trisagios, in imitation of the Greek rite, was sung, and 
was followed by Kyrie eleiison, and the song of Zachavias the 
prophet beginning Benedietus, after which the priest read 
a collect entitled Post prophetiam, in the Gallican missals. 
The office so far, though ancient, cannot be traced to the 
most primitive ages of the Gallican Church, as doubtless the 
Liturgy originally began with the lessons from Holy Scripture, 
which I now proceed to consider. 

" A lesson from the prophets or Old Testament was first 
read, then one from the Epistles, which was succeeded by the 
hymn of the three children, Benedicite, and the Holy Gospel. 
In later times the book of the Gospels was carried in pro- 
cession to the pulpit by the Deacon, who was accompanied 
by seven men bearing lighted tapers, and the choir sung 
Anthems before and after the Gospel. After the Gospel was 
ended, the Priest or Bishop preached, and the Deacon made 
prayers for the people (probably in imitation of the Greek 
Liturgies, where a litany of the kind occurs after the Gospel), 
and the Priest recited a collect Post precem. 

"Then the Deacon proclaimed to the catechumens to 
depart, but whether any previous prayers were made for them 
seems doubtful. Germanus speaks of its being an ancient 
custom of the Church to pray for catechumens in this place, 
but his words do not absolutely prove that there were 
particular prayers for them in the Gallican Church, and no 
other author refers to the custom, as far as I am aware. The 
catechumens, and those under penitential discipline, having 
been dismissed, silence was again enjoined, and an address 
to the people on the subject of the day, and entitled Prat- 
fatio, was recited by the Priest, who then repeated another 
prayer. The oblations of the people were next received, 
while the choir sang an offertory anthem, termed sonum by 
Germanus. The elements were placed on the holy table, 
and covered with a large and close veil or pall, and in 
later times the Priest here invoked the blessing of God on 
the gifts. 

"Then the tablets called diplychs, containing the names of 



the living and departed saints, were recited, and the Priest 
made a collect, 'post nomina.' Then followed the salutation 
and kiss of peace ; after which the Priest read the collect, 
'ad pacem. ' The mystical liturgy now commenced, corre- 
sponding to the Eastern ' prosphora,' or 'anaphora,' and the 
Roman preface and canon. It began with the form ' sursum 
corda,' etc., and then followed the preface, or thanksgiving, 
called ' contestatio, ' or 'immolatio,' in which God's benefits to 
the human race were variously commemorated ; and at the 
proper place the people all joined in singing the hymn Ter- 
sanctus. 

"The thanksgiving then continued in the form called 'post 
sanctus,' which terminated with the commemoration of our 
Saviour's deed and words at the institution of this sacrament. 
Afterwards the Priest recited a collect entitled 'postmys- 
terium,' or 'post secreta,' probably because the above com- 
memoration was not committed to writing, on account of its 
being esteemed to have great efficacy in the consecration. 
The collect, 'post mysterium,' often contained a verbal obla- 
tion of the bread and wine, and an invocation of God to send 
His Holy Spirit to sanctify them into the sacraments of 
Christ's body and blood. After this the bread was broken, 
and the Lord's Prayer repeated by the Priest and people, 
being introduced and concluded with appropriate prayers, 
made by the Priest alone. 

"The Priest or Bishop then blessed the people, to which 
they answered, Amen. Communion afterwards took place, 
during which a psalm or anthem was sung. The Priest 
repeated a collect of thanksgiving, and the service terminated." 
[Palmer's Orig. Liturg. i. 158.] 

It was on this rite that the Eucharistic customs of the 
Church of England were founded, although they were plainly 
revised and altered at several periods, and in several dioceses ; 
as, for example, by St. Augustine in the seventh century, and 
St. Osmund in the eleventh. 

§ The Mediaiual Liturgy of the Church of England. 

As, in the early Church throughout the world, there were 
various forms of the Liturgy, all having a substantial unity, 
so while England was divided into several distinct districts, 
by dialect and civil government, the form of Liturgy which 
was used in various parts of the country was affected by local 
circumstances ; especially as each diocese had the right of 
adopting (within certain limits) its own particular customs, 
or "use," in Divine Service until the sixteenth century. 

Soon after the Conquest, however, about the year 1085, 
a great liturgical successor of St. Gregory arose in the person 
of Osmund, Bishop of Salisbury, of whom wo Iuioav little 
beyond the fact that he rovised tho Breviary and Missal, and 
brought both into a form which commended itself to a large 
portion of the Church of England, and even to some foreign 
dioceses. There were, indeed, independent Breviaries and 
Missals of York, Hereford, Lincoln, and perhaps other 



348 



an 3fntronuction to tbc Liturgp. 



churches ; but those of Salisbury were the most generally 
used throughout the southern counties, and before the 
sixteenth century the Missal of that diocese came to be called, 
in some editions, " Missale secundum usum Ecclesia? Angli- 
canas." In 1541-42 the Missal as well as other books of the 
use of Sarum were formally adopted for the whole province 
of Canterbury by an act of Convocation. Notwithstanding 
the variations that had so long existed in the ritual customs 
of different districts and dioceses, it must not be supposed 
that these variations extended to any essential matters. On 
the contrary, there was a distinct generic identity, which 
shewed that all were, in reality, local forms of one great 
national rite, that rite itself being a branch of one great 
Catholic system ; and this was especially the case with the 
Communion Office or Liturgy. 

The substance of the Salisbury Liturgy is given in the 
Appendix to this Introduction, but it is necessary to give 
some account of it here to shew the manner in which the 
Church of England celebrated the Holy Communion from a.d. 
1080 to a.d. 1549. Many further illustrations of it, and of 
the other English uses, as well as of the connection between 
them and our present Communion Office, will be found in the 
subsequent notes. 

The Mediaeval Liturgy of the Church of England was made 
up, like all others, of the two great divisions which are called 
in the Eastern Church the Pro-Anaphora and the Anaphora, 
and in the Western Church, the Ordinarium and the Canon ; 
the former part ending with the Sanctus, the latter part 
beginning with the Prayer of Consecration and Oblation. 

The first portion of the Ordinary consisted of the hymn 
" Veni Creator ; " the Collect, " Almighty God, to Whom all 
hearts be open ; " the forty -third Psalm, "Give sentence with 
me, O God ; " the lesser Litany and the Lord's Prayer, all of 
which were said in the vestry while the Celebrant was put- 
ting on his albe, chasuble, etc. The public part of the service 
began with the "Officium," or Introit, of which many 
examples are given in the notes to the Epistles and Gospels, 
and which was sung [in the manner described at p. 247] while 
the Celebrant and his ministers were going from the vestry 
to the altar. After this followed the Confession and Absolu- 
tion, said as at Prime and Compline, and as described in a 
note at p. 184, the Gospeller and Epistoler taking part with 
the choir in the alternate form used. This mutual confession 
of unworthiness was sealed with a kiss of peace given by the 
Celebrant to the Deacon and Sub-deacon, 1 and burning incense 
having been waved before the altar by the former, the 
Gloria in Excelsis was sung (except at certain seasons) as 
the solemn commencement of the rite. The Mutual Saluta- 
tion [see p. 199] was then said, and after that the Collect of 
the Day, the Epistle and Gospel, and the Nicene Creed. The 
Gospel was preceded by a procession with singing [the 
Gradale], somewhat similar to the "little entrance" of the 
Eastern Church [p. 346], and was generally read (in large 
churches) from the "Jube" or "pulpit," a desk placed 
between the cross and the chancel wall on the rood-loft. 
The Nicene Creed was followed by the Offertory, the solemn 
Oblation of the Elements, short supplications that the sacrifice 
might be acceptable to God for the living and the departed, 
and certain private prayers of the Celebrant, with which the 
first part of the service, or Ordinarium, may be said to have 
ended. 

The Canon of the Mass was introduced by the Apostolic 
versicles, the Proper Preface, and the Tersanctus, which we 
still use in the same place ; and then followed a long prayer, 
interspersed with many ceremonies, but substantially 
equivalent to the "Prayer for the Church Militant," the 
" Consecration Prayer, " and the first " Thanksgiving Prayer " 
of our modern English Liturgy. This will be found given at 
length in the Appendix to the Communion Office. 

The Prayer of Consecration was not immediately followed 
by the Participation, as in our modern Liturgy, but there was 
a considerable interval, as in the Primitive Liturgies, which 
was filled up with other prayers. First came the Lord's 
Prayer, preceded by a short preface, and followed by a prayer 
for deliverance from all evil, analogous to the Embolismus of 
the Eastern Church [p. 185]. Then came the Agnus Dei, sung 
thrice, in the same manner as it is sung twice in the modern 
Litany. After the Agnus Dei followed the ceremony of the 
commixture of the consecrated elements, by placing a portion 
of the wafer into the chalice, in symbolical signification of the 
union of natures in our Lord. The Kiss of Peace was then 

l This is peculiar to the Sarum rite, not being found in any other Liturgy 
in tins part of the service. 



passed round from the Celebrant by means of his ministers 
(the Deacon and Sub-deacon, or Epistoler and Gospeller), 
some private prayers were said by the Celebrant, and after- 
wards the Prayer of Humble Access. 

Here came in the Communion, first of the Celebrant, and 
then of the other Clergy and of the people, that of the latter 
being preceded by an exhortation ; and, with the exception 
of a Thanksgiving Prayer and a Post- Communion Collect, 
this substantially completed the service. 

There were, however, some subsequent ceremonies, such 
as the ablution of the sacred vessels, and of the Celebrants' 
hands, which are left to tradition and individual devotion in 
our modern English rite, but which were provided for with 
minute exactness in the ancient one. During these cere- 
monies the congregation still remained, and after their con- 
clusion were dismissed by the Deacon saying, Benedicamus 
Domino, or, Ite, missa est, according to the season. 

There is no reason to think that this mode of celebrating the 
Holy Communion underwent any great changes from the time 
of St. Osmund until 1549; and indeed it was probably very 
much the same as had been used in the Church of England 
even before the time of St. Osmund. Many ceremonies were 
doubtless introduced during the Middle Ages, and some had 
probably been added by St. Osmund himself ; but these cere- 
monies affected the Rubrics rather than the substance of the 
Liturgy, and the Ordinary and Canon were otherwise in the 
same condition in the sixteenth century that they had been in 
the eleventh. It must, however, be remembered that numerous 
additions were made to the variable parts of the Missal [p. 241], 
special Collects, Epistles, and Gospels, etc. , being appointed 
for particular days and occasions ; and it was in these additions 
that the Reformers found so much which they regarded as 
inexpedient or superstitious. What the great French liturgical 
scholar, Gueranger, says respecting the MSS. of the Roman 
Liturgy was doubtless true, to some extent, of the English, 
that they had come to be "loaded with gross and even super- 
stitious additions, consisting chiefly of apocryphal histories, 
unknown and even rejected in the early ages, but which had 
been afterwards introduced into the Lessons and Anthems, and 
in votive Masses (which had become superstitiously numerous), 
barbarous forms, and furtively introduced Benedictions. " But 
these abuses were far more common in the southern countries 
of Europe than in England ; and the most conspicuous inno- 
vations connected with the celebration of the Holy Eucharist 
in our own Church were [1] the withdrawal of the Cup from 
the Laity, and [2] the rare communion of the Laity under any 
circumstances except at the approach of death. 

In respect to the first, it is sufficient to say that although 
the Eucharist appears to have been always sent to the sick 
under the form of one element only until 1549, the Laity were 
certainly accustomed to partake of it in both kinds at church 
until the twelfth century. Even so late as a.d. 1175 the Con- 
vocation of Canterbury forbade the introduction of the novel 
custom, and it is probable that it did not become common in 
England until its adoption was ordered by the Council of Con- 
stance in 1415. There is no recognition whatever of the 
administration in one kind in the Liturgy itself, though in an 
Exhortation used before the Communion of the Laity it is 
distinctly referred to. 

The second custom arose out of that inattention to the 
avakoyla of doctrine which so often leads men to error 
in practice. The Holy Eucharist being both a Sacrifice 
and a Sacrament, theologians of the Middle Ages were so 
intent upon the duty and necessity of the first that they over- 
looked the duty and necessity of the second ; and while the 
Mass was offered daily in most, if not in all, churches, and 
in some many times in the day, few except the Clergy ever 
partook of it more than once or twice in the year, consider- 
ing that it was sufficient for them to be present while it was 
being offered. 

But this too was an innovation that had found its way into 
practice without finding any recognition in the Liturgy. Nor 
can it be said that there was anything in the authorized forms 
for the celebration of the Holy Eucharist which could have 
originally given rise, or encouragement, to either practice. 

§ The Beformed Liturgy of the Church of England. 

The general steps which were taken towards a recon- 
struction of all the Offices used in Divine Service, and their 
translation into English, have been traced out in the 
Historical Introduction, pp. 7-13, and need not be repeated 
in treating particularly of the Liturgy. Suffice it to say 
that the abstinence of the Laity from Communion appeared 



3n 3fntroQuction to tt)e liturgy. 



349 



so great and pressing an evil to the Reformers that they added 
on an English Office for the Communion of the Laity in both 
kinds to the ancient Salisbury Liturgy, even before they had 
finished the preparation of the Prayer Book. 1 

The general consideration of the Theology of the Sacra- 
ments had been committed by Henry VIII. to a Commission 
of Divines in 1540, and the revision of the Services had also 
been undertaken about the same time. In 1546, shortly 
before his death, "the King commanded " Archbishop Cran- 
mer "to pen a form for the alteration of the Mass into a Com- 
munion." 2 On November 30, 1547, the Prolocutor of the 
Lower House of Convocation ' ' exhibited, and caused to be 
read publicly, a form of a certain ordinance, delivered by 
the Most Reverend the Archbishop of Canterbury, for the 
receiving of the body of our Lord under both kinds, viz. of 
bread and wine. To which he himself subscribed, and some 
others, etc." 3 This "form of a certain ordinance" was 
embodied in an Act of Parliament [1 Edward VI. cap. i.] 
which received the Assent of both Houses on December 20, 
1547 ; but for some time no Liturgical formulary was issued, 
and the Clergy obeyed the law by adopting their own mode 
of administration. But on March 8, 1548, an "Order of 
Communion " was put forth under a Proclamation by the 
Crown in Council. 4 This proclamation ordered that " the 
most blessed Sacrament of the Body and Blood of our Saviour 
Christ should from thenceforth be commonly delivered and 
ministered unto all persons within our realm of England and 
Ireland, and other of our dominions, under both kinds, that 
is to say, of bread and wine (except necessity otherwise 
require), lest every man phantasy ing and devising a sundry 
way by himself, in the use of this most blessed Sacrament of 
unity, there might arise any unseemly and ungodly diversity." 

The "Order of Communion," thus authorized, 5 and the 
substance of which is printed in the Appendix to this Intro- 
duction, begins with an Exhortation, to be used on the Sun- 
day or Holyday next before the Administration. This 
Exhortation was reproduced in the Liturgy of 1549, and 
is identical (except that the last paragraph is omitted) 
with that now standing first in our present Liturgy. After 
this came the following Rubric, which explains the use of the 
Office : " The time of the Communion shall be immediately 
after that the Priest himself hath received the Sacrament, 
without the varying of any other rite or ceremony in the Mass 
(until other order shall be provided), but as heretofore usually 
the Priest hath done with the Sacrament of the Body, to 
prepare, bless, and consecrate so much as will serve the 
people; so it shall continue still after the same manner and 
form, save that he shall bless and consecrate the biggest 
chalice, or some fair and convenient cup or cups full of wine 
with some water put into it ; and that day, not drink it up 
all himself, but taking one only sup or draught, leave the 
rest upon the altar covered, and turn to them that are dis- 
posed to be partakers of the Communion, and shall thus 
exhort them as followeth. " Then follows the Exhortation 
beginning, "Dearly beloved in the Lord, ye that mind," etc., 
which replaced an older form, previously used in the same 
place, when the holy Sacrament was administered in one 
kind only. After this Exhortation the Priest was directed 
to "pause awhile, to see if any man will withdraw himself," 
and then to say the Invitation, "Ye that do truly," the Con- 
fession, the Absolution, the Comfortable Words, and the 
Prayer of Humble Access, the Communion following 
immediately after the latter Prayer, "the Peace of God" 
being given in English afterwards, and the Mass concluding 
in its ancient form. 

From March 8, 1548, until June 9, 1549, the authorized 
Liturgy of the Church of England consisted, therefore, of the 
ancient Salisbury Mass, witli this "Order of Communion" in 
English superadded when any of the laity wished to com- 
municate. At the end of that year and a quarter the first 
complete Book of Common Prayer in English was taken into 
use, that is, on Whitsunday (June 9), 1549 ; and it con- 
tained a Liturgy formed from the ancient Latin and this 
recent English Office. The substance of the Liturgy, so 



i Translations of the Epistles antl Gospels of the Sarum Use had been 
common for some time, unci a great number of them exist at the end of 
Primers of the period, as well as in separate volumes. 

a Strvpe's Memorials of Cranmer, i. 311. Eccl. Hist. Soc 

3 Ibid. ii. 37. 
« * i* ,^ U1 he ren iembered that Charlemagne substituted the Roman for 
the Gallican Liturgy by his own authority alone. 

6 Original copies of this "Order of Communion" are extremely rare. 
Inere are two in the British Museum Library, one in the Bodleian, one in 
the Public Library, Cambridge, one in Cosln's Library, and one in Routh'a 
Library, botli the latter of Durham : and a few in private libraries. 



reconstructed and translated, is given in the Appendix to 
this Introduction ; and as the history of the Liturgy is hence- 
forth part of that of the Prayer Book itself, which has been 
already given in the Historical Introduction, it is un- 
necessary to go further into it here. The various changes 
which ensued in 1552, 1559, and 1661 will be shewn in the 
footnotes. 

The consequence of these several changes has been that 
the Office for the Celebration and Administration of the Holy 
Communion in the modern Church of England presents a very 
great apparent deviation from that which was used before 
the ancient Service-books were reconstructed in English : 
and there has, in fact, been a greater alteration in this than 
in any other part of the Prayer Book. But the changes 
which have taken place at successive times have resulted 
chiefly in the simplification of the Service, the consolidation 
of separate portions, the omission of special and particular 
commemoration of the saints and the departed, and the 
rearrangement of the Service, such as placing the "Gloria 
in Excelsis " at the end instead of at the beginning. The 
Gospels and Epistles remain almost wholly the same as in the 
Mediaeval Missals. Of the Collects three-fourths are the same. 
The acts and words of Consecration are substantially the 
same, and so also are the words of Administration. The 
greatest change of all is that all communicants now receive in 
both kinds, whereas in the later Mediaeval Church of England 
few ever partook of the Cup except the Celebrant. 

Notwithstanding, therefore, the apparent diversity between 
the old and the modern Service, there is, as will be shewn in 
detail in the Annotations, a substantial and vital identity : 
and this may be conveniently represented here by the follow- 
ing Table : — ■ 

§ Comparison of the Ancient and Modern Liturgy of the 
Church of England. 



Mediaeval Missals. 


1st English Book, 1549. 


Present Book. 


Veni Creator. 




[A hymn, optional.] 




The Lord's Prayer. 


The Lord's Prayer. 


Collect for Purity. 


Collect for Purity. 


Collect for Purity. 


Psalm 43rd. 






Introit. 


Introit. 


Ten Commandments, 
and 


Kyrie Eleeson, 3 times. 


Kyrie Eleeson, 3 times. 


Kyrie Eleeson, 10 
times. 


The Lord's Prayer. 






Confession and Abso- 






lution. 






Gloria in Excelsis. 


Gloria in Excelsis. 


Collect for the Sove- 
reign. 


Collect for the Day. 


Collect for the Day. 
Collect for the Sove- 
reign. 


Collect for the Day. 


Epistle and Gospel. 


Epistle and Gospel. 


Epistle and Gospel. 


Nicene Creed. 


Nioene Creed. 
Exhortation. 


Nicene Creed. 


Oblation of alms and 


Oblation of alms and 


Oblation of alms and 


elements. 


elements. 


elements. 


Lift up your hearts, etc. 


Lift up your hearts, etc. 




Prayer for Church 


Prayer for Church. 


Prayer for Church. 


[with special words 




Exhortation. 


of oblation and spe- 




Invitation. 


cial commemora- 




Confession and Abso- 


tion of Saints and 




lution. 


others]. 




Comfortable words. 
Lift up your hearts, etc. 


v 




Prayer of Access. 


THE ACTS AN) 


V 

D WORDS OP THE C 


ONSECRATION. 


Commemoration of the 


Commemoration of 


~N 


departed. 


Saints and the de- 
parted. 




The Lord's Prayer. 


The Lord's Prayer. 
Invitation. 

Confession and Abso- 
lution. 




Agnus Dei. 


Comfortable words. 




Prayer of Access. 


Prayer of Access. 




^ 




J 




Y 

THE COMMUNION. 




r- 


Agnus Dei. 


Tho Lord's Prayer 


Thanksgiving. 


Thanksgiving. 


Thanksgiving. 


Anthem. 




Gloria In Excelsis. 


Benediction. 


Benediction. 


Benediction. 



OD 



O 



an 31ntroDuction to tbe Hiturgp. 



It need only be added, to complete the account of the 
English Liturgy, that it has been the source from which the 
modern Scottish Church has drawn its Communion Office. 
In this the modern Church has followed the ancient, for the 



Salisbury Missal, in a complete or a modified form, was used 
in Scotland in Mediaeval times. The American Liturgy is 
also an adaptation of the English ; and will, as well as the 
Scottish, be found in the Appendix to this Introduction. 



THE DOCTRINE OF THE HOLY COMMUNION. 



Before the great Sacrament of the Christian Church was 
actually instituted by our Blessed Lord, it was foretold and 
prefigured by words and acts of His own, and by prophecies 
and material types of more ancient date. A due considera- 
tion of these antecedents of the Holy Communion is a great 
help towards a clear understanding of its true meaning and 
use in the Christian economy. 

1. First of all is the Tree of Life in the garden of Eden. 
From the manner in which this is spoken of, it ajjpears to 
have been a tree bearing a kind of natural Sacrament, by 
partaking of which as food the natural wear and tear of the 
physical body was so counteracted that its decay and death 
became impossible ; a tree to which man might ' ' put forth 
his hand and eat and live for ever." [Gen. iii. 22.] Of this 
means of life we hear again in the regenerated city of God, 
" the New Jerusalem coming down from God, out of Heaven, 
prepared as a bride adorned for her husband;" for "in the 
midst of the street of it, and on either side of the river, was 
there the tree of life, which bare twelve manner of fruits, 
and yielded her fruit every month ; and the leaves of the 
tree were for the healing of the nations." [Bev. xxii. 2.] 1 
But we also hear of it from our Lord Himself, Who, about 
the time of the institution of the Holy Eucharist, proclaimed 
Himself as the "True Vine," and spoke of the Sacrament 
which He originated as the "Fruit of the Vine." [John xv. 
1 ; Matt. xxvi. 29.] 

2. The chosen people of God were fed for forty years, 
during their penal and probationary wandering in the wilder- 
ness, with manna, a mysterious "bread from heaven," to 
which they gave the name it bore because of its mystery, 
"for they wist not what it was." 2 And Moses said unto 
them, "This is the bread which the Lord hath given you to 
eat." [Exod. xvi. 15. ] 

Of this also we hear in the Book of the Revelation, where, 
in His message to the Angel of the Church of Fergamos, the 
Lord says, "To him that overcometh will I give to eat of the 
hidden manna." [Rev. ii. 17. ] 3 But it had been heard of in 
a still more remarkable way from the lips of the same Lord, 
in His discourse to the people after the miracle of the loaves 
and fishes. When our Lord had thus "filled them with 
bread in the wilderness, " the people, still unconvinced, asked 
Him for a sign, not from earth, but from Heaven, and greater 
than this. Moses had given them not only common bread, 
but even manna, "bread from Heaven," not man's, but 
"angel's food;" what could He do more than Moses, to 
convince them that He was greater than Moses ? Then our 
Lord directed their attention to His own Person, as "the 
Bread of God which cometh down from Heaven and giveth 
life unto the world ; . . . the Bread of life . . . the Bread 
which cometh down from Heaven, that a man may eat thereof 
and not die . . . the living Bread which came down from 
Heaven : if any man eat of this Bread, he shall live for ever : 
and the Bread which I will give is My flesh, which I will give 
for the life of the world." [John vi. 31, 51.] 

3. It is impossible not to associate the manna of the wilder- 
ness with the "true Bread from Heaven," the "hidden 
manna," and that bread of which our Lord said, " This is My 
Body ; " with all of which is connected the idea of nourish- 
ment and life. Our Lord's words respecting this Bread from 
Heaven drove away many of His followers, who were impatient 
of a mystery which they could not understand ; but when He 
said to the Apostles, " Will ye also go away ?" the reply was, 
' ' Lord, to whom shall we go ? Thou hast the words of 

1 Comp. Notes on Ps. i. - See margin of the passage. 

3 The manna was "a small round thing . . . like coriander seed, white ; 
and the taste of it was like wafers, made with honey . . . and the colour 
thereof as the colour of bdellium." [Exod. xvi. 14, 31 ; Numb. xi. 7.] 
Pious writers have seen in the sweetness of the manna a type of that Word 
which is "sweeter than honey" to the mouth; in its suitableness to every 
man's taste, -of the Eucharist which is so to every man's faith ; and in the 
sufficiency of the quantity, however much more or less had been gathered 
than the assigned measure, a type of the fulness of the Gift of Christ in 
every particle of the consecrated element. There seems to be a curious 
traditional memorial of the manna, and of the Passover, in Good Friday 
buns, which are flavoured with coriander seed. They probably represented 
the ancient Jewish form of Passover cakes, Christianized by the mark of 
the Cross ; but they also represent almost exactly the loaf out of which 
the portions of bread to be consecrated are taken in the Liturgies of the 
Eastern Church. 



eternal life." They continued with Him, notwithstanding 
this trial of their faith, and their perseverance was rewarded 
by the interpretative acts and words of our Lord when He 
instituted the Holy Communion, and shewed them the inner 
meaning of the miracle of the loaves and of His mysterious 
words respecting Himself, "For My flesh is meat indeed, and 
My blood is drink indeed. He that eateth My flesh, and 
drinketh My blood, dwelleth in Me, and I in him." [John 
vi. 55, 56.] "Take, eat ; this is My body. . . . Drink ye all 
of it ; for this is My blood." [Matt. xxvi. 27, 28.] 

These antecedent types and words are the most prominent 
of a class which need not be referred to in further detail, 
since the two referred to are sufficient to shew that a prepara- 
tion was being made for the right understanding of that great 
Sacrament which our Lord instituted to be the means of 
spiritual life to the world. The "bread and wine" of 
Melchizedek's offering, the "Mincha"of the Temple Service, 
the " bread " and " mingled wine " of Wisdom's "table "in 
the Book of Proverbs, the "pure offering" of the prophet 
Malachi, are all anticipative shadows of that which was to 
be revealed in the Kingdom of Christ : and many other such 
shadows cast their forms across the page of Holy Scripture, 
leading up to Him and His work, in Whom and in Which was 
to be the fulfilment of all types and figurative representa- 
tions. 

§ The Holy Communion as a Sacrament. 

Thus, then, we are led up to the consideration of the rite 
instituted by our Lord as a new tree of life, a manna for the 
new chosen people, a Heavenly food, the Sacrament or 
Mystery of the Body and Blood of Christ. 

Strange as it appeared to those who heard the truth for the 
first time, there must have been some absolute necessity for 
making the Body and Blood of Christ a healing food. What 
this necessity was the Holy Spirit has not yet revealed to us ; 
but we seem to be tracing out the general outline of it, when 
we acknowledge that only our Lord's perfect Human Nature 
could remedy the imperfections of that human nature which 
is still subject to the influences of evil, first brought to bear 
upon it by the Fall. "Wherefore," says the Exhortation 
which follows the Prayer for the Church Militant, "it is our 
duty to render most humble and hearty thanks to Almighty 
God, our heavenly Father, for that He hath given His Son, 
our Saviour Jesus Christ, not only to die for us, but also to 
be our spiritual food and sustenance in that holy Sacrament." 
It is impossible to explain why our Lord's death was not 
sufficient for the full prospective accomplishment of His 
work ; why it was still necessary for Him to be the spiritual 
food and sustenance of His people through all the ages that 
were afterwards coming upon the world ; why He should not 
build up each soul into the living Temple without the inter- 
vention of any sacramental medium between the soul and His 
Almighty power. And since it is impossible to give a reason 
for this, there is the more cause to acknowledge humbly that 
God does nothing without necessity, and to bow our intellect 
with reverence before the inscrutable fact which lies open 
before it in Christ's words, "My flesh is meat indeed, and 
My blood is drink indeed." "This is My body, this is My 
blood." 

Such a reverent awe for this great fact will not be at all 
diminished by inquiry as to the particular circumstances under 
which the Holy Eucharist was instituted, if we are careful not 
to give ourselves a false impression of those circumstances by 
yielding to the seductive bias of mere " local colouring." For 
however true it may be that the rite which our Lord insti- 
tuted was associated with some previous custom of the temple, 
the synagogue, or the household, yet this truth is only part 
of the whole truth ; and it would be a perversion of a truth 
to say that this association amounted to the actual foundation 
of the Christian rite upon the Jewish. It is a more rational, 
as well as a more reverent, answer to the question, Whence 
was the Holy Eucharist derived ? to reply that it was abso- 
lutely originated by our Blessed Lord, and not founded on any 
previous ordinance or custom. As He took our human nature 
into His Divine Nature by an originative act of Creation, 
although He was pleased to follow up the Creative act by the 
natural process of its developement from the substance of His 



3n 3lntrotmction to tfje liturgp. 



351 



Mother ; so an originative act preceded, and stood above, all 
associations between the Eucharist and earthly rites or earthly 
substances. His Body and His Blood first existed, and then 
were associated with bread and wine ; the former taking the 
latter up into themselves by His Divine power. It is true 
that our Lord did use the words of David, at the most solemn 
epoch of His sufferings ; that He associated His Prayer with 
ancient formularies of the older dispensation ; and that He 
did, in like manner, associate the Holy Eucharist with the 
Temple rite of the Mincha offering of bread and wine, with 
the Sabbath Eve Synagogue Memorial of the Exodus, and 
with the domestic usages of the Passover. But the associa- 
tion in each case was that of the antitype with the type. He 
did not vise the words of the Psalms as those of David, but 
David used them prophetically as the words of Christ. Those 
Jewish prayers which bore some resemblance to the Lord's. 
Prayer were typical foreshadowings of that Divine formulary 
in which all prayer was to be gathered into one ever-prevailing 
intercession ; and, finally, the Eucharist was not evolved out 
of former rites, but fulfilled them, and absorbed them. The 
Mincha became the "pure offering," the Sabbath Eve service 
of the Synagogue merged in the Lord's Day Eucharist, and 
the domestic rites of the Passover passed into the Sacrament 
of His love, of Whom the whole family in heaven and earth 
is named. 

Thus then we are led to look primarily, not at the outward 
signs of the Holy Eucharist, but at that which they signified. 
Bread and wine, the common food and common drink, not the 
exceptional luxuries, of a Jewish meal, were indeed used by 
our Lord as the media of His great gift ; but it is to the gift 
itself that He draws our attention, saying, not " This Bread," 
but " This is My Body," ... not "This Wine," but " This 
is My Blood." He takes them up into a higher nature ; and 
when so consecrated, although their original nature is not 
annihilated, it passes out of spiritual cognizance, and the eye 
of faith sees, or desires to see, it no more. 

Much trouble would have been spared to the Church if 
there had been less endeavour to define on the one hand what 
our Lord's words mean, and, on the other hand, what they 
do not mean. Up to a certain point we can define ; beyond 
a certain point we must be content to leave definition and 
accept mystery. We can say that the elements before con- 
secration are bread and wine, and we can also say that they 
are bread and wine after consecration : we can say that the 
bread and wine are not the Body and Blood of Christ before 
consecration, and we can also say that, according to our Lord's 
words, they are the Body and Blood of Christ after consecra- 
tion. But how these apparently contradictory facts are to be 
reconciled, what is the nature of the change that occurs in 
the bread and wine, in what manner that change is effected, 
how far that change extends beyond the use of the Sacrament 
— these are questions that no one can answer but God. When 



Matt. xxvi. 26-28. 

And as they were eating, 
Jesus took bread 
and blessed it, 
and brake it, 

and gave it to the disciples, 
and said, 
Take, eat; 
This is My Body. 



And 
He took the cup, 

and gave thanks, 

and gave it to them, 

saying, 

Drink ye all of it ; for 

this is My Blood of the New 

Testament, which is shed for 

many 

for the remission of sins. 



Mark xiv. 22-24. 

And as they did eat, Jesus 
took bread, 
and blessed, 
and brake it, 
and gave to them, 
and said, 
Take, eat ; 
This is My Body. 



And 
He took the cup, 

and when He had given thanks, 
He gave it to them ; . . . 
and He said unto them, 

This is My Blood of the New 
Testament, which is shed for 
many. 



Nicodemus said, " How can these things be ? " and the people 
at Capernaum, "How can this Man give us His flesh to eat?" 
our Lord did not explain, but reiterated, the truths which 
had excited the wonder and doubt of the questioners. In 
doing so He doubtless taught the lesson, that when God 
speaks in words of mystery He does so with a purpose ; and 
that it is our duty to believe exactly what He tells us, even 
though we cannot understand all that His words mean. 
There can never be any real antagonism between one truth 
and another, nor can there be any real conflict between His 
gift of Faith and His gift of Intellect. 

§ The Holy Communion as a Sacrifice. ■ 

In the prophecy of Malachi to which previous reference has 
been made, the Holy Ghost gave the following prediction 
respecting Gospel times : " From the rising of the sun, even 
unto the going down of the same, My Name shall be great 
among the Gentiles ; and in every place incense shall be 
offered unto My Name, and A pure offering : for My Name 
shall be great among the heathen, saith the Lord of Hosts." 
[Mai. i. 11.] The words rendered "pure offering" are 
" Mincha t'hora" in Hebrew, Bvaia Kadapd in the Septuagint, 
and " oblatio munda " in the Vulgate. The whole text "was 
once, and that in the oldest and purest time of the Church, a 
text of eminent note, and familiarly known to every Christian, 
being alleged by their pastors and teachers as an express and 
undoubted prophecy of the Christian sacrifice, or solemn wor- 
ship in the Eucharist, taught by our blessed Saviour unto His 
disciples, to be observed of all that shall believe in His Name ; 
and this so generally and grantedly, as could never have been, 
at least so early, unless they had learned thus to apply it by 
tradition from the Apostles." [Mede, Christian Sacrif. 355.] 
The deep and habitual conviction of the truth here expressed 
is illustrated by the names which were given to the Holy 
Communion in the early Church: they were "Oblation, 
Sacrifice, Eucharist, Sacrifice of Thanksgiving, Sacrifice of 
Praise, reasonable and unbloody Sacrifice, Sacrifice of our 
Mediator, Sacrifice of the Altar, Sacrifice of our Ransom, 
Sacrifice of the Body and Blood of Christ. It would be in- 
finite to note all the places and authors where and by whom 
it is thus called." [Ibid.] In all these terms it will be seen 
that the most prominent idea of the Eucharist was not that 
of Communion, but of Oblation or bloodless Sacrifice. And 
they were terms advisedly taken into use by holy men and 
the Church at large, at a time when sacrifices were still 
offered beyond the pale of the Church. 

This habitual dwelling upon the Sacrificial aspect of the 
Eucharist was founded upon the acts and words of our Lord 
at His Institution of the Sacrament. These are narrated by 
the three former Evangelists and by St. Paul in the following 
passages : — 



Luke xxii. 19, 20. 

And 
He took bread, 
and gave thanks, 
and brake it, 
and gave unto them, 
saying, 

This is My Body which is given 
for you : this do in remem- 
brance of Me. Likewise 

also 
the cup after supper, 



saying, 

This cup is the New Testa- 
ment in My Blood, which is 
shed for you. 



1 Cor. xi. 23-25. 

The Lord Jesus . . . took 
bread : 

and when He had given thanks, 
He brake it, 

and said, 

Take, eat ; 

This is My Body, which is 

broken for you : this do in 

remembrance of Me. After the 

same manner 

also 
He took the cup, when He had 
supped, 



saying, 

This cup is the New Testament 
in My Blood : 



This do ye, as oft as ye drink 
it, in remembrance of Ale. 



In these narratives certain definite acts and words of our 
Lord are clearly recorded. [1] He took bread : [2] He blessed 
it, or " gave thanks " over it : [3] He brake it : [4] He gave 
it to those present : [5] He said that what He so gave them 



to eat was His Body : [6] He took the cup : [7] He gave 
thanks over it also : [8] He gave it to those present : |!l| He 
called that which He so gave them to drink His Blood : [10] Ho 
directed them to do as He had done for a memorial of Him. 



352 



an 31ntrotmction to tf)e Litutgp. 



In the words recorded there are several terms of a special 
character. [1] When our Lord blessed [evXo-yqo-as] and gave 
thanks [tvxapi^T^aat], He did so in no ordinary sense, as in 
the benediction of food before a meal, or the thanksgiving for 
it afterwards. He blessed the elements of bread and wine 
with the fulness of a Divine benediction, so that His euchar- 
istization of them caused them to possess properties which 
they did not previously possess ; especially, to become 
spiritual entities, His Body and His Blood. 1 [2] In com- 
manding His Apostles to "do [woicire] this," our Lord 
was using a well-known expression significant of the act of 
Sacrifice ; and one which St. Paul (who uses it twice of the 
Institution) uses also of the Passover, when he says of Moses, 
that "through faith he kept [(Troi-rjaf] the Passover and 
sprinkling of blood." The use of the word for both is found 
afterwards in St. Chrysostom, when he writes, " See how He 
weans and draws them from Jewish rites; 'For,' says He, 
'as ye offered that'" {i.e. the Passover, eKetvo iiroLelre) " 'in 
remembrance of the miraculous deliverance from Egypt, so 
offer ' [-rroieiTe] ' this in remembrance of Me : that blood 
was shed for preservation of the first-born, this for the 
remission of the sins of the whole world. '" [Chrys. Matt. 
xxvi. lxxxii.] The word is constantly translated " offer " and 
"sacrifice," and by equivalent terms in the English version 
of the Old Testament, and it clearly has that meaning in 
Luke ii. 27. It would therefore be watering down the sense 
of it in this place if any less meaning were to be assigned to 
it as all the meaning that it contained. 2 [3] The expression 
' ' in remembrance of Me " [eis rr\v ijxr\v avd/j.vr]aii>] is also of a 
sacrificial character, meaning, in conjunction with the pre- 
ceding, " Offer this as a Memorial of Me before the Father." 
So the word fxvqfxoawov is used in Leviticus ii. 2, 9, "the 
priest shall burn the memorial of it upon the altar," and 
avdfj.vr)<n% itself in Numbers x. 10 and Leviticus xxiv. 7 ; "and 
when so applied," says Keble, it "means always 'a por- 
tion of something offered to Almighty God, to remind Him ' 
of the worshipper himself, or of some other person or object 
in whom the worshipper takes an interest ; or of His own 
loving-kindness, shewn by mercies past or gracious promises 
for the future. . . . This is the proper drift of the word 
remembrance in our Lord's institution of the Sacrament. ' Do 
this ; ' He seems to say, Bless, break, distribute, receive this 
Bread ; bless, distribute, drink of this Cup ; say over the two 
respectively, This is My Body, This is My Blood, in order to 
that Memorial Sacrifice which properly belongs to Me ; the 
Memorial which My servants are continually to make of Me, 
among one another, and before My Father. " 3 This term also 
is used twice in St. Paul's account of the Institution. [4] 
Lastly, St. Paul uses an expression which must be interpreted 
in a similar manner, when he says, "ye do shew [Karay- 
■ydWere] the Lord's death." That the whole early Church 
thus understood our Lord's words, applying them to the offer- 
ing of the Holy Eucharist by His Ministers, and not only to 
His one oblation of Himself, is shewn by the words of the 
Fathers, by decrees of Councils, and more than all by the 
constant witness of the ancient Liturgies. Thus, St. Cyprian 
says, " For if Jesus Christ, our Lord and God, is Himself the 
great High Priest of God the Father, and first offered Himself 
a Sacrifice to the Father, and commanded this to be done in 
remembrance of Himself, surely that priest truly acts in 
Christ's stead who imitates that which Christ did ; and he 
then offers a true and full Sacrifice in the Church to God the 
Father, when he begins to offer it according as he sees Christ 
Himself offered it." [Ctpr. Ep. lxiii. 11.] In the fifth 
Canon of the Nicene Council an injunction is given respecting 
the appeasing of disputes in Lent that "the Gift may be 
offered pure to God." In the eleventh Canon one kind of 
penitents are directed to join in the prayers " without offer- 
ing :" and in the eighteenth those are spoken of "who offer 
the Body of Christ." 4 How distinctly the ancient Church 
spoke on the subject, in its solemn public language before 
God, may be seen by the following Prayers of Oblation taken 
from some of its Liturgies : — 

Liturgy of St. James. — We therefore also, sinners, remem- 
bering His life-giving Passion, His salutary Cross, His Death 

1 The same word is used in John vi. 11, where our Lord " eucharistized " 
the five loaves before putting them into the hands of His disciples with 
the new capacity of feeding five thousand men. The whole action of this 
miracle has an Eucharistic character. [See note at p. 272, on the Gospel for 
Mid-Lent Sunday.] 

2 See Carter on the Priesthood, p. 84, note. Comp. Lev. ix. 7, in LXX. ; 
Isa. xix. 21 ; 1 Kings xi. 33. See also a Table of the Septuagint and Vul- 
gate use of the word ■aoiCn in Bishop Hamilton's Charge for 1S67, pp. 
165-16S. This Table is from the pen of Bishop Kingdom 

3 Euch. Ador. p. 68. * Routh's Script. Eccl. i. 373, 377, 381. 



and Resurrection from the dead on the third day, His Ascen- 
sion into Heaven, and Session on the right hand of Thee His 
God and Father, and His glorious and terrible coming .again, 
when He shall come with glory to judge the quick aTid the 
dead, and to render to every man according to his works, offer 
to Thee, O Lord, this tremendous and unbloody Sacrifice, be- 
seeching Thee that Thou wouldst not deal with us after our 
sins, nor reward us according to our iniquities ; but according 
to Thy gentleness and ineffable love, passing by and blotting 
out the handwriting that is against us, Thy suppliants, 
wouldst grant us Thy heavenly and eternal gifts, which eye 
hath not seen, nor ear heard, neither hath it entered into the 
heart of man to conceive the things which Thou, God, hast 
prepared for them that love Thee. 

Liturgy of St. Clement. — Wherefore having in remembrance 
. . . we offer to Thee our King and our God, according to 
this Institution, this bread and this cup ; giving thanks to 
Thee through Him, that Thou hast thought us worthy to 
stand before Thee, and to sacrifice unto Thee. 

Liturgy of St. Mark. — [Before Consecration] . . . Our Lord 
and God and Saviour Jesus Christ, by W T hom, rendering 
thanks to Thee with Himself and the Holy Ghost, we offer 
to Thee this reasonable and unbloody Sacrifice, which all 
nations offer to Thee, Lord, from the rising of the sun unto 
the going down of the same ; from the north and from the 
soutli ; for Thy Name is great among the Gentiles, and in 
every place incense is offered to Thy Name, and a pure offer- 
ing. [After words of Institution ] Almighty Lord and 
Master, King of Heaven, we announcing the death of Thine 
only-begotten Son our Lord and God and Saviour Jesus Christ 
. . . O Lord our God, we have set before Thee Thine own of 
Thine own gifts. 

Liturgy of St. Chrysostom. — We therefore, remembering this 
salutary precept, and all that happened on our behalf, the 
Cross, the Tomb, the Resurrection on the third day, the 
Ascension into Heaven, the Session on the right hand, the 
second and glorious coming again, in behalf of all, and for all, 
we offer Thee Thine own of Thine own. . . . Moreover we 
offer unto Thee this reasonable and unbloody Sacrifice : and 
beseech Thee and pray and supplicate ; send down Thy Holy 
Ghost upon us, and upon these proposed gifts. 

Sacramentary of St. Gregory. — Wherefore, Lord, we Thy 
servants, and also Thy holy people, having in remembrance 
Thy Son Jesus Christ our Lord, as well His blessed Passion, 
as also His Resurrection from the lower parts of the earth [ab 
Inferis], and His glorious Ascension into Heaven : offer unto 
Thine excellent Majesty of Thine own donations and gifts 
which Thou hast given a pure offering [hostiam], an holy 
offering, an immaculate offering, the holy Bread of eternal 
life, and the Cup of everlasting salvation. 

The last of these is the Prayer of Oblation which was used 
by the Church of England (in common with the rest of the 
Western Church) before the translation of her offices into 
English. In the Prayer Book of 1549 the Prayer was sub- 
stantially retained, the following words succeeding the words 
of Institution : — 

English Communion Office o/1549.— W T herefore, Lord and 
heavenly Father, according to the Institution of Thy dearly 
beloved Son, our Saviour Jesu Christ, we Thy humble ser- 
vants do celebrate and make here before Thy Divine Majesty, 
with these Thy holy gifts, the memorial which Thy Son hath 
willed us to make : having in remembrance His blessed 
Passion, mighty Resurrection, and glorious Ascension, 
rendering unto Thee most hearty thanks for the innumerable 
benefits procured unto us by the'same ; entirely desiring Thy 
Fatherly goodness mercifully to accept this our Sacrifice of 
praise and thanksgiving ; most humbly beseeching Thee to 
grant, that by the merits and death of Thy Son Jesus Christ 
. . . [as in the present Office]. 

When the Canon was separated into three parts in 1552, 
these words of oblation were placed after the Communion and 
the Lord's Prayer. In the Scottish Office of 1637 a return 
was made to the Liturgy of 1549 ; and in the revision of 
1661 Bishop Cosin proposed to restore this form rather than 
that of 1552, as Queen Elizabeth and Lord Burleigh had 
also wished. But Bishop Cosin's wishes were overruled, pro- 
bably because it was considered that the times were too 
dangerous to admit of any conspicuous change in the Com- 
munion Service. 

Although, however, the change in the position of the words 

5 It must be remembered that the Oriental Church believes the consecra- 
tion to be incomplete without an Invocation of the Holy Ghost, as well as 
the words of Institution. 



3n 3IMrotJuction to tfre Liturgy. 



353 



of Oblation has tended to obscure the meaning of the Service, 
it cannot for a moment be supposed that the revisers of our 
Liturgy in 1552 were so exceedingly and profanely pre- 
sumptuous as to wish to suppress the doctrine of the Euchar- 
istic Sacrifice. There were probably some unfortunate 
temporary reasons (such as the unscrupulous tyranny of 
ignorant and biassed rulers), which influenced them to make 
such a change as would save the doctrine, while it left the 
statement of it more open than before : and they probably 
thought it better to consult expediency to a certain extent, 
than to run the risk of such an interference as would have 
taken the Prayer Book out of the hands of the Church, and 
moulded it to the meagre faith of Calvinistic Puritans. After 
the alteration was made, some of our best and holiest Divines, 
such as Andrewes and Overall, were accustomed to say 
the "first Thanksgiving," or Prayer of Oblation, before 
administering the elements, and the second, "Almighty and 
everliving God," after the Lord's Prayer, but this practice 
has been discontinued since the last Eevision, though its 
revival is much to be desired. 

From the very nature of the Holy Eucharist it is, however, 
impossible for any such change as that which was thus made 
to vitiate its sacrificial character. The Act of Consecration 
is in itself an act of Sacrifice, whether or not it is accompanied 
by express words of oblation. So long therefore as properly 
ordained Priests use the proper formula of consecration, there 
must necessarily be an offering of the Holy Eucharist to God ; 
although such a minimum of form is, it is true, quite discord- 
ant with the spirit and letter of Apostolic Liturgies. The 
whole Service is also a virtual memorial before God, even 
if there were not in any part of it specific words on the 
subject. 

But the Prayer of Oblation yet remains in our Liturgy, 
though displaced from its ancient position, and said after 
Communion ; and while any portion of the consecrated ele- 
ments remain upon the altar (even after a portion has been 
consumed), the ancient Sacrificial Act of the Church is liter- 
ally and verbally continued in respect to that portion : sup- 
posing that it is not sufficiently continued towards the portion 
previously consumed by the more genei'al form of the Prayer 
of Consecration. There need, therefore, be no room for say- 
ing that the Eucharistic Sacrifice is not effectively offered by 
the modern Liturgy of the Church of England ; and all that 
can be truly said is, that a deviation from ancient practice has 
been made in consuming a part of the consecrated elements 
before a formal, verbal oblation of them has been made. 

The constant language and practice of the Church having 
thus been shewn, it remains to state in a few words what the 
Eucharistic Sacrifice is, and what its relation to the one "full, 
perfect, and sufficient sacrifice, oblation, and satisfaction for 
the sins of the whole world, " which was made by our Lord 
and Saviour upon the cross. 

1. The very nature of the rite makes it sufficiently evident 
that whensoever the words of Oblation are used, they apply 
to that which the elements of Bread and Wine become by the 
Act of Consecration. An oblation of the Bread and Wine, as 
such, is made in the Prayer for the Church Militant, and be- 
fore the Act of Consecration they are spoken of as "these 
Thy creatures of Bread and Wine," with special reference to 
this oblation of them as unconsecrated elements, offered to 
God as part of His natural creation, that He may sanctify 



them. But after the Act of Consecration they are no longer 
called Bread and Wine, but the Body and the Blood of our 
Lord Jesus Christ. What is offered to our heavenly Father in 
the Holy Communion is the whole substance of the Sacrament, 
that which (even although the natural bread and wine are not 
annihilated by Consecration) is reverently called by the name 
of the Body and Blood of Christ, and by that name alone. 

2. This Sacrifice or Oblation is a solemn memorial offered 
to God the Father "according to His Son our Saviour Jesus 
Christ's holy institution," of the Sacrifice which was offered 
upon the Cross. There is no new immolation of the Body of 
Christ, but a re-presentation of that immolation once for all 
accomplished at Calvary, a showing — KarayyeXla, or avap.vncn's, 
a proclamation or memorial — of the Lord's death until He 
come. When we can understand how the elements become 
the Body and Blood of Christ by Consecration, then we may 
understand in what manner the offering of those consecrated 
elements to God the Father is a re-presentation of the Sacrifice 
of the Cross. But as the fact is a mystery in the one case, so 
there is a mystery connected with the act in the other ; and 
the very nature of the Sacrament is such as to lead to the 
belief that these mysteries will not be unveiled to the Church 
in its Militant condition ; but that Faith must still be exer- 
cised towards it when Understanding can go no further. 

3. The Eucharistic Sacrifice is not the offeringof the Celebrant 
alone, but of the whole Church, and especially of those who 
are then before the altar where it is being offered. This was 
made especially clear in the language of the ancient Church 
of England, which carefully used a plural pronoun even in 
several places where the singular is used in the Roman 
Liturgy. But in both the Roman and the English rite the 
Prayer of Oblation is worded, "We Thy servants, and also 
Thy holy people, offer to Thy Divine Majesty ..." And 
in one part of it the Priest is directed to turn to the people 
and say, " Pray, brethren and sisters, for me that this my 
sacrifice, which is also equally yours, may be accepted by our 
Lord God." 1 In our modern Liturgy this important recog- 
nition of the priesthood of the laity is still made by a similar 
use of plural pronouns, by the "Amen" of the people at the 
end of the Prayer of Consecration, and by the Rubric which 
directs that when the Priest says the Lord's Prayer after 
Communion the people are to repeat it as well. 

4. It must be remembered that as the anticipatory Sacrifices 
of the Jewish Church were acceptable to the Father only 
through Christ, so the memorial Sacrifice of the Christian is 
also acceptable through Him alone. The Priest on earth 
does his sacerdotal work as the agent, deputy, and represen- 
tative of the eternal High Priest from Whom he receives his 
commission ; and the work done by him is efficacious, because 
it is taken up into the continual intercession of Christ in 
heaven. So the Sacrifice of the Holy Eucharist is acceptable 
to the Father because it is associated with the perpetual pre- 
sentation of Himself which our Intercessor is making for our 
sakes : because, that is, the Body and Blood of Christ which 
are offered upon the earthly altar are, in a mystery, the Body 
and Blood of that " Lamb as it had been slain," which stands 
in the midst of the throne, and in the midst of the four created 
beings, and in the midst of the elders ; and Whom all the 
host of heaven adore as the Lamb Who has redeemed men by 
His blood out of every kindred, and tongue, and people, and 
nation. 



THE USE OF THE HOLY COMMUNION. 



The preceding sections have shewn with how great reverence 
the Church has always regarded the Holy Eucharist, and what 
grounds there are in the nature of the rite, as a Sacrament 
and a Sacrifice, why it should be so regarded. The question 
which naturally follows is, What is the place held by this holy 
rite in the economy of grace and salvation : that is, indepen- 
dently of What it is, — or rather, following on What it is,— 
What is its use ? 

§ The Divine Presence maintained in the Church by the Holy 
Eucharist. 

The nature of the Sacrament being what it is, the Divine 
Presence is associated with it in a special manner on every 
occasion of its celebration. For where the Body and Blood 
of Christ are, there is the Human Nature of Christ ; and 
where the Human Nature of Christ is, there is the Divine 
Nature of Christ. For as that Divine Nature was united to 
the dead Body of our Lord when it lay in the tomb, preserv- 
ing it from corruption, and with His Soul when it descended 



into Hell, triumphing by Divine might over Satan and 
breaking the bonds of those He had ransomed, so much more 
is that Divine Nature inseparable from His reunited Body 
and Soul now that they are in a glorified condition. Al- 
though, therefore, it would be rash over-definition to allege 
anything as to the manner in which our Lord vouchsafes His 
Divine Presence in and by the holy Sacrament, yet the fact 
is so clear that it may be almost called self-evident ; and no 
one who believes that the "inward part or thing signified " 
is present, can logically withhold his assent from the further 
conclusion that He Who is "One Christ" is present as God 
as well as present as Man. And as we believe that the ele- 
ments of Bread and Wine are by consecration taken up into 
a higher nature and become the Body and Blood of Christ, so 
we must believe also that the effectuation of that marvellous 
mystery effectuates likewise a special fulfilment of the 



i The Roman wonln are "meum nc restrain sficvifloium ; " those of all 
the English uses, "meum pari torque vestrum . . . sncriflclum." 



;54 



an 3|ntronuction to tbc liturgy. 



gracious promise, " Where two or three are gathered together 
in My Name, there am I in the midst of them." 

Hence a simple faith finds no difficulty in respect to the 
adoration of our Divine and Human Lord at the time of, and 
in special association with, His Presence in the Holy Eucharist. 
Such a faith draws its possessor into close agreement with the 
spirit of the Liturgy, in which the elements of Bread and 
Wine pass out of its language after consecration, and only 
the Body and Blood of Christ are then spoken of. Such a 
faith looks beyond the means to the end. To it the outward 
part of the Sacrament is as if it were invisible, for its gaze is 
absorbed on the inward part. From the material substance 
it passes onward to the Divine Presence, and without asking 
Where? or How? it bows down in humble adoration, saying, 
not so much My God is here, as, I am before my God, even 
the God Whom Heaven and earth must worship. 

§ The Eucharist a Sacrifice offered for the benefit of the Church. 

As the Holy Communion is the great Oblation or Sacrifice 
of the Christian Church to memorialize the Father of our 
Blessed Lord's work, so it is offered with a purpose, which 
is, to memorialize Him on behalf of the souls whom our 
Lord's work is saving. Thus it is the great means by which 
the Chinch out of Heaven participates in that propitiatory 
Sacrifice of Intercession which is being for ever offered in 
Heaven by our Lord and Saviour. 

The habit of thought on this subject in the Primitive Church 
is very clearly illustrated by the words of St. Cyril of Jeru- 
salem in the fourth century. In describing the rites of the 
Holy Eucharist to the newly-confirmed he speaks as follows : 
"Then, after the spiritual Sacrifice is perfected, the blood- 
less Service upon that Sacrifice of propitiation, we entreat 
God for the common peace of the Church ; for the tranquillity 
of the world ; for kings; for soldiers and allies; for the sick; 
for the afflicted ; and, in a word, for all who stand in need of 
succour we all supplicate and offer this Sacrifice. Then we 
commemorate also those who have fallen asleep before us ; 
first, Patriarchs, Prophets, Apostles, Martyrs, that at their 
prayers and intervention God would receive our petition. 
Afterward also on behalf of the holy Fathers and Bishops who 
have fallen asleep before us ; and in a word, of all who in 
past years have fallen asleep among us, believing that it will 
be a very great advantage to the souls for whom the suppli- 
cation is put up, while that holy and most awful Sacrifice is 
presented." [Oatech. Led. xxiii. 9, 10.] These words exactly 
represent the tone and custom of the Primitive Liturgies. 
The following most beautiful prayer is from that of St. James, 
and was offered up day by day in the Church of Jerusalem, 
where St. Cyril was one of that holy Apostle's successors. It 
was said immediately after the Consecration. 

Eucharistic Prayer for the Living and the Departed, from the 
Liturgy of St. James. 

That they may be to those that partake of them, for remis- 
sion of sins, and for eternal life, for sanctification of souls and 
bodies, for bringing forth good works, for the confirmation of 
Thy holy Catholic Church, which Thou hast founded upon 
the rock of faith, that the gates of hell may not prevail against 
it ; freeing it from all heresy and scandals, and from them 
that work wickedness, and preserving it till the consummation 
of all things. We offer them also to Thee, O Lord, for Thy 
holy places which Thou hast glorified by the Divine appearing 
of Thy Christ, and by the Advent of Thine All-Holy Spirit, 
especially for the glorious Sion, the mother of all Churches. 
And for Thy holy Catholic Apostolic Church throughout the 
world. Supply it, Lord, even now, with the plentiful gifts 
of Thy Holy Ghost. Remember also, O Lord, our holy fathers 
and brothers in it, and the Bishops that in all the world rightly 
divide the word of Thy truth. Remember also, Lord, every 
city and region, and the Orthodox that dwell in it, that they 
may inhabit it with peace and safety. Remember, O Lord, 
Christians that are voyaging, that are journeying, that are 
in foreign lands, in bonds and in prison, captives, exiles, in 
mines, and in tortures, and bitter slavery, our fathers and 
brethren. Remember, Lord, them that are in sickness or 
travail, them that are vexed of unclean spirits, that they may 
speedily be healed and rescued by Thee, God. Remember, 
Lord, every Christian soul in tribulation and distress, 
desiring the pity and succour of Thee, God, and the con- 
version of the erring. Remember, Lord, our fathers and 
brethren that labour and minister to us through Thy holy 
Name. Remember, Lord, all for good ; have pity, Lord, on 
all; be reconciled to all of us; give peace to the multitude of 
Thy people ; dissipate scandals ; put an end to w r ars ; stay 



the rising up of heresies. Give us Thy peace and Thy love, 
O God our Saviour, the succour of all the ends of the earth. 
Bemember, Lord, the healthfulness of the air, gentle showers, 
healthy dews, plenteousness of fruits, the crown of the year 
of Thy goodness, for the eyes of all wait upon Thee, and Thou 
givest them their meat in due season ; Thou openest Thine 
hand, and fillest all things living with plenteousness. Re- 
member, Lord, them that bear fruit and do good deeds in Thy 
holy Churches, and that remember the poor, the widows, the 
orphans, the stranger, the needy ; and all those who have 
desired us to remember them in our prayers. Furthermore, 
O Lord, vouchsafe to remember those who have this day 
brought these oblations to Thy holy Altar ; and the things 
for which each brought them, or which he had in his mind : 
and those whom we have now commemorated before Thee. 
Remember also, O Lord, according to the multitude of Thy 
mercy and pities, me Thy humble and unworthy servant ; 
and the Deacons that surround Thy holy Altar. Grant them 
blamelessness of life, preserve their ministry spotless, keep 
in safety their goings for good, that they may find mercy and 
grace with all Thy Saints that have been pleasing to Thee 
from one generation to another, since the beginning of the 
world, our ancestors, and fathers, Patriarchs, Prophets, 
Apostles, Martyrs, Confessors, Teachers, Holy Persons, and 
every just spirit made perfect in the faith of Thy Christ. . . . 
Kemember, Lord, the God of the spirits and of all flesh, the 
Orthodox whom we have commemorated, from righteous Abel 
unto this day. Give them rest there, in the land of the living, 
in Thy kingdom, in the delight of paradise, in the bosom of 
Abraham, Isaac, and Jacob, our holy fathers, whence pain, 
sorrow, and groaning is exiled, where the light of Thy coun- 
tenance looks down, and always shines. And direct, Lord, 
Lord, in peace the ends of our lives, so as to be Christian, 
and well-pleasing to Thee, and blameless ; collecting us under 
the feet of Thine elect, when Thou wilt, and as Thou wilt, 
only without shame and offence ; through Thine only-begotten 
Son, our Lord and God and Saviour Jesus Christ ; for He 
alone hath appeared on the earth without sin. 1 

Such commemorations of the living and of the departed are 
found in all the Liturgies of the Primitive Church ; and it is 
to be observed that they were not only general commemora- 
tions, but that the names of persons who were to be prayed 
for w r ere read out from the Diptychs, folded tables of w'ood 
or other material on which they were inscribed. At a later 
period the names were not so numerous as they had been when 
the dangers of the living and the martyrdoms of the departed 
were a part of everyday experience, and they then came to 
be inserted in the prayer itself, at least in the Western Church. 

In our present English Liturgy the commemorations are of 
a much more general character than they were in these ancient 
ages of the Church. In the Collect for the Church and Sove- 
reign, and in the Prayer for the Church Militant, the living 
and the servants of God departed this life in His faith and 
fear, are still, however, commemorated, as they are 'also in 
the prayer for "all Thy whole Church," which is now a 
Prayer both of Oblation and Thanksgiving ; and if the lan- 
guage used is more concise than formerly, it cannot be said 
to be less comprehensive. 

Such intercessory prayer particularizes those for whom the 
benefit of the Eucharistic Sacrifice is sought, but it is through 
the Sacrifice itself that the benefit is to be obtained. By it 
is conveyed to the Church without the gates of Heaven, the 
blessing of that Sacrifice W r hich is being offered up before the 
Throne of God within. And as the collected Church prays 
by the mouth of the celebrating priest at its head, that God 
will be mercifully pleased to accept its sacrifice of praise and 
thanksgiving, it also adds "most humbly beseeching Thee to 
grant that by the merits and death of Thy Son Jesus Christ, 
and through faith in His blood," first "we" and secondly 
" all Thy whole Church " (made up of those that are in Christ 
here and in the invisible world) "may obtain," first, "remis- 
sion of our sins," and, secondly, "all other" known and 
unknown "benefits of His Passion." To such general words 
each individual may reverently add the mention of his own 
particular needs, and of those of others for whom he offers up 
intercession to God. And although in the case of the departed 
we know not what is the nature of the advantage gained for 
them by the intercession of the living Church, yet we may 
well say with St. Chrysostom, "Not unmeaningly have these 
things been devised, nor do we in vain make mention of the 
departed in the course of the Divine mysteries, and approach 
God in their behalf, beseeching the Lamb, Who is before us, 

l Neale's Transl. of Primitive Liturg. p. 52. 



an Introtwctton to tt>c iUturgp. 



355 



Who taketh away the sin of the world ; not in vain, but that 
some refreshment may thereby ensue to them. Not in vain 
doth he that standeth by the altar cry out, when the tre- 
mendous mysteries are being celebrated. ' For all that have 
fallen asleep in Christ, and for those who perform commemo- 
rations in their behalf.' For if there were no commemorations 
for them, these things would not have been spoken, since our 
service is not mere scenery, God forbid ; yea, it is by ordinance 
of the Spirit that these things are done. " [Horn. xli. on 1 
Cor. xv. 46.] We cannot trace all the details of the 
benefits which are to be gained for the Church at large, and 
for its individual members, by the Oblation of the most holy 
Sacrament of Christ's Body and Blood ; but we can accept 
with our reason the general doctrine of the ancient Church 
on this subject, and with our faith we can make a reverent 
application of that doctrine to the details of our own necessities 
and those of others. 

Such being the principle of the Eucharistic Sacrifice as 
regards the benefit to be gained by means of it, there is one 
further consideration to be named. These benefits are con- 
nected with the Sacrament as an Act of Oblation, not as an 
Act of Communion : and although Communion adds still 
greater blessing to those who receive it, yet the Communion 
of one person cannot be of advantage to another, and the 
benefits referred to must thus be considered as independent 
of the Act of Communion, so far as the latter is not necessary 
to complete the Act of Oblation. It would therefore be 
extremely rash to assert that a person can gain no benefit 
from being present at the Holy Communion without receiving 
it. Moreover we may well shrink from saying so, since the 
Church has never authoritatively asserted that God limits 
the blessings of the Holy Eucharist to its reception ; the prac- 
tice of the Church teaches her belief that He does not do so ; 
and many saints have been convinced that they themselves 
had been spiritually gainers even by being devoutly present 
only at the celebration of the Holy Communion without par- 
taking of it. Although, therefore, certain abuses of this holy 
Sacrament may associate themselves with a frequent habit of 
being present without communicating, there is no theological 
reason for believing it a useless or injurious practice ; and 
whatever legitimate objections there may be to it must rest on 
their proper ground, that of reverent and pious expediency. 

§ The Eucharist as a means of Union icith God. 

Among our Lord's words, in His anticipatory exposition of 
the Holy Eucharist, there is a clear declaration that it is a 
means of union between the receiver and Himself. "He 
that eateth My Flesh, and drinketh My Blood, dwelleth in 
Me, and I in Him." [John vi. 56.] Of these words an inter- 
pretation is given in an exhortation of our Communion Office : 
" The benefit is great, if with a true penitent heart and lively 
faith we receive that holy Sacrament (for then we spiritually 
eat the flesh of Christ, and drink His blood ; then we dwell 
in Christ, and Christ in us ; we are one with Christ, and 
Christ with us)." 

The union thus spoken of in such solemn tones is not a 
mental conformity of opinion, sympathy, and will, although 
these necessarily result from it, but it is a real and actual 
incorporation of the spiritual portion of man's nature with 
the Sacramental Body and Blood of Christ, and hence with 
Christ Himself. Such an incorporation is initiated in Holy 
Baptism, 1 by which the foundation of spiritual life is laid ; 
and it is ever being renewed, strengthened, and perfected in 
the Holy Communion by which the superstructure of spiritual 
life is built up in the soul. 

Union between God and man is represented in Holy Scrip- 
ture as the height, length, breadth, and depth of spiritual 
work in the soul. No reasoning can explain what it means, 
but neither can any reasoning explain away the statements 
made by God respecting it, as if they had no meaning. But 
as in tracing up physical life we pass from one step to another 
until we are stopped at the threshold of the Eternal Self- 
Existence, so as we follow up the phenomena of the spiritual 
life of our nature, we find them lead us from the outward 
operation of the Holy Ghost upon it to the indwelling of 
Christ's Human Nature, and thence to Union with the Divine 
Nature itself through the Man Christ Jesus. Thus the words 
of our Lord at the Institution tell us that participation in 
the elements which have been consecrated by Him (through 
the ministration of His Word by the priest of the earthly 
altar) enables the partaker to receive spiritual food, the Body 
and Blood of Christ. His previous discourse, in John vi., 

1 See end of Introduction to Baptismal Offices. 



had declared that by means of that spiritual food the par- 
taker would dwell in Christ and Christ in him. The Apostle 
St. Paul speaks of this indwelling as so close an incorpora- 
tion that we ' ' are members of His body, of His flesh, and of 
His bones," and his words exactly reflect the sense of our 
Lord's own when He spoke of Himself as a Vine and of His 
disciples as branches, and added, "He that abideth in Me, 
and I in him, the same bringeth forth much fruit : for without 
Me ye can do nothing." [John xv. 5.] Still going to our 
Lord's discourses, we find Him declaring, "At that day ye 
shall know that I am in My Father, and ye in Me, and I in 
you " [John xiv. 20], words which are again reflected in those 
of His Apostle St. Peter that we are " partakers of the Divine 
Nature." [2 Pet. i. 3.] 

Thus a continuous chain of Unity is formed between the 
altar of the Church on earth and the Throne of the Divine 
glory in Heaven ; and by an inscrutable operation of grace 
the Christian soul is linked into that chain, so that Union 
with God becomes no metaphor, but an actual fact : and the 
Holy Communion is not merely a federal bond of love between 
God and man, but a means of spiritual incorporation through 
the Human Nature of our Lord Jesus Christ. 

§ The Eucharist as a symbol, and a means, of Union 
amonij Christians. 

The name "Sacrament' shews that an analogy was soon 
observed between the Holy Communion and the "Sacramen- 
tum," or military oath, by which the secular armies of the 
Roman Empire were bound together in one body. It was 
probably given to the Holy Eucharist because the latter was 
an outward sign of the bond of love in which the soldiers of 
the Christian army are bound together. 

The circumstances under which the Institution took place 
gave it this character. It was in some now unintelligible 
connection with the first administration of the Holy Com- 
munion that our Blessed Lord gave the Apostles His great 
example of humility and love by washing their feet. It was 
at that time also that He said, "A new commandment I give 
unto you, That ye love one another ; as I have loved you, 
that ye also love one another. By this shall all men know 
that ye are My disciples, if ye have love one to another. " 
[John xiii. 34, 35.] No doubt, then, that the significant rite of 
a common participation in a sacrifice was a self-evident symbol 
to the disciples, and would be so to others also, of that love 
which was so solemnly enjoined upon them at the time ; and 
of that spiritual relation to each other in which they were 
bound by their Christian profession. 

But though the Christian sacramentum was a symbol, it 
was also far more than a symbol. It was a sign, but it was 
an efficacious sign. And in the particular aspect under which 
we are now viewing it, we must consider the Holy Com- 
munion as not only a symbol and sign of spiritual union 
between Christians, but also as a means by which that union 
is effected. 

For the true cause of Christian unity is the Presence of 
Christ ; and that Presence is bestowed upon the Christian 
community by sacramental means and agency. The wills of 
many may combine together, and combine in a holy manner 
and for a holy purpose, but it is by the will of Christ pervad- 
ing the individual members of which the Church is made up 
that such a combination becomes truly spiritual. Hence 
unity proceeds, not from the members of the Body mystical 
binding themselves to each other, but from their being united 
to their Head. The branches of the Vine have an unity with 
each other by the Unity which they have with the Stem and 
Root. Thus it is our Lord's action in the holy Sacrament, 
cementing and consolidating the collateral union by cement- 
ing and consolidating the direct union, which gives real unity 
to the various members of the Body, and to the various 
branches of the Vine. 

This is a very important consideration in respect to the 
divisions of Christendom. No two Churches can be really 
separate from each other if they are really united to their 
Head. In proportion also as the life of Churches is main- 
tained in vigour by means of the blessed Sacrament, in such 
proportion must they be drawing near to each other; nearer 
and nearer as they draw into closer union with Christ. Such 
a consideration may tend to mitigate the sorrow which is felt 
at the separation between the orthodox, living, churches of 
Christendom : and to establish a conviction that notwith- 
standing the want of external signs of unity, there is yet a 
vital unity underlying apparent separation which is most 
precious, and the developement of which is doubtless the true 
pathway to a restoration of the outward tokens of charity 



356 



an 3lnttoDuction to tfje Liturgp. 



and intercommunion. Neither individual Christiana nor cor- 
porate Churches can be really in a condition of spiritual 
separation when the One Christ is dwelling in each, and each 
is thus a living branch of the True Vine. 

§ The Eucharist strengthening and refreshing the Soul. 

The Gift bestowed in the Holy Communion is the spiritual 
wine that maketh glad the heart of man, and the Bread of 
Heaven which strengtheneth man's heart ; that food of the 
spirit respecting which our Lord said, "He that eateth Me, 
even he shall live by Me." [John vi. 57.] Its effect upon 
the Christian nature, to those who faithfully receive it, may 
be said, generally, to be a renewal of spiritual life ; a re- 
invigoration of that nature from sjjiritual weakness : a 
continual elevation of it from a lower to a higher sphere of 
good. 

This is effected by the power of Christ's indwelling, i.e. by 
the greater or less communication of His power according to 
the measure of the Gift of Himself. Hence the Scriptural 
language respecting Christ being " formed" in us ; the "mea- 
sure of the stature of Christ " being attained by us ; the 
building up, or "edification," of our Christian nature in Him. 
For the Body and Blood of Christ are the true recuperative 
Substance which is represented in the New Testament by the 
word " Grace ; " the antidote of the Fall ; and the germinat- 
ing nucleus of the restored Life. A careful distinction must, 
however, be drawn between the action of natural food on the 
body, and the operation of the holy Sacrament. In the for- 
mer case the living body assimilates the food, and draws it 
into its own system and substance and life : but in the latter 
the higher life is that which is received by the lower, and the 
process of assimilation is reversed. For he who, eating 
Christ, lives by Him, is by such sacramental feeding taken 



up into and transformed by that which he receives : and his 
whole spiritual nature elevated to a nearer degree of con- 
formity with that of his Lord. 

And thus it may be seen that as the Holy Communion is a 
means for elevating the Life of the spirit by communicating 
to it Him Who said, " I am the Life," so also it is the means 
by which the perceptions or faculties of the spiritual nature 
are to be elevated and intensified. Christ is the true Wis- 
dom, in Whom dwells all the fulness of knowledge. He is 
"the Light," and "the Truth:" and as the disciples who 
walked with Him in faith when He was on earth were illumi- 
nated by Him, so those who faithfully receive Him in the 
Sacrament of His Body and Blood may look for spiritual 
illumination and quick perception of Truth. With Him is 
the well of Life, and in His Light shall we see light. The 
power of faith in perceiving the "things that are unseen" 
will be increased, the capacity of knowledge for grasping 
them will be developed, and continual approximation will be 
made to that condition in which we shall no more "see as 
through a glass darkly," but "face to face." 

And as the life of the soul, its faith, and its knowledge, are 
thus to be refreshed and strengthened by the inward part of 
the holy Sacrament, so the love of God and man is to be 
developed by the same participation at the Fountain of 
Divine Love. For, as we love God because He first loved us, 
so it is by the Presence of Him Who shewed His Love for men 
by giving up His life for them that the gift of charity will 
grow and increase. Thus the cold heart will become warm : 
thus the relationship of the Christian brotherhood will be 
carried out in practical life : thus devotion will fix itself upon 
its Divine object, and the earnestness of worship in the 
Church Militant will train the heart for the fervour of 
heavenly adoration. 



RITUAL USAGES OF THE ENGLISH LITURGY. 



The Holy Communion being an institution of so exalted a 
character, and bringing both the Celebrant and all other com- 
municants into such solemn proximity to the Person of our 
Lord, Saviour, and God, the ritual provisions for its celebra- 
tion have ever been carefully regulated and guarded either by 
the rules of the written Liturgies, or by the known traditional 
practice of Churches. The Rubrics of our own Office will be 
considered in detail in their respective places, but it will be 
convenient to say a few words separately, in this Introduc- 
tion, by way of sketching out the system on which the Holy 
Communion is celebrated, as to the place of its celebration, 
the persons engaged in celebrating it, and one or two other 
subjects connected with its reverent and profitable adminis- 
tration. 

§ The Matter of the Sacrament. 

The "outward part," or "matter," 1 which our Lord 
ordained to be used in the celebration of the Holy Eucharist, 
and as the means whereby the Gift bestowed in the Holy 
Eucharist is conveyed to the communicants, is Bread and 
Wine, which are called the ' ' Elements " of the Sacrament. 
The Bread and Wine which He used when He said "Do this " 
were part of those which had been provided for the evening 
meal of Himself and His Apostles, this being the first supper 
of the Passover week, the week of Unleavened Bread. No 
leaven or leavened bread was permitted in any Jewish 
house at this time [Exod. xiii. 3] ; and as all the meals of the 
season partook of its festal and sacred character, it is highly 
probable that the bread was made of "wheaten flour" [com]}. 
Exod. xxix. 2], the "fine flour" which is so often mentioned 
in the Law ; the wine being, undoubtedly, the fermented 
juice of the grape. 

Wheaten bread has therefore been the only kind of bread 
recognized by the Church throughout the world as that 
proper to be used at the Holy Eucharist : and although it has 
never been formally decided that the use of barley-bread, 
rye-bread, or oatmeal-bread, would invalidate the Sacrament, 
it has certainly been a general opinion that nothing but 
extreme necessity would justify the consecration of these 
inferior grains, if indeed any necessity could be regarded as 
so extreme as to justify it at all. Whether the sacramental 
Bread should be leavened or unleavened has, however, been 
a question respecting which there has been much diversity of 
opinion ; the uniform tradition and custom of the Eastern 

1 This term is applied to the water used in Baptism in the third of the 
questions to be asked respecting a child privately baptized, "With what 
matter was this child baptized?" [Serv. Priv. Bopt. Inf.] 



Church being in favour of leavened bread, while that of the 
Western Church has been as uniformly in favour of unleavened : 
the theologians on either side fully allowing, however, that 
whichever kind of bread is used the Sacrament is valid. The 
strict following of our Lord's example undoubtedly necessi- 
tates the use of unleavened bread : but, on the other hand, 
as it was not enjoined that the Eucharist should be celebrated 
only in association with the Feast of Unleavened Bread, so it 
may be reasonably said that it was no part of Christ's injunc- 
tions that it should be celebrated only with the particular 
kind of bread which He used, since He may have used it with- 
out any special purpose, as being the only bread that was to 
be obtained at that time. The principal argument used by 
Greek theologians in supporting the use of leavened bread is 
that bread is not "perfect bread" unless it is fermented. 
Western theologians, on the other hand, have maintained 
that leaven or yeast are impurities, and that unleavened bread 
is therefore the purest, and, so far as the Sacrament is con- 
cerned, the most perfect bread that can be obtained. The 
Roman Church forbids the use of leavened bread : but the 
English Church permits the exceptional use of it as sufficing 
for the validity of the Sacrament. [See notes on the Rubrics 
at the end of the Liturgy.] 

The other element to be used in this Sacrament is that 
which alone can be truly called " wine," the pure fermented 
juice of the grape. 2 That it should be the juice of the grape, 
and not any other liquor, has always been held by theologians 
to be essential ; but it has been allowed by many that if wine, 
the fermented juice of the grape, cannot be obtained, then 
the unfermented juice expressed from a bunch of grapes into 
the chalice, or in the condition in which it runs from the 
wine-press, is to be regarded as wine for the purpose of the 
Sacrament. This opinion should be received with very great 
caution ; and the practice should certainly not be adopted 
unless it is absolutely impossible to obtain true wine. Where 
it is impossible to procure either of the elements it is impos- 
sible to celebrate the Holy Eucharist ; and as it would be 
actually wrong, and also unavailable, to use water or milk, or 
any other fluid than the juice of the grape, so it may be 
doubted whether the absence of true wine should not throw 
persons back on spiritual communion rather than on the sub- 
stitution of that which can only be regarded as wine by a 
kind of fiction. 

2 There is no anomaly in the fact that fermented wine is regarded as 
pure, and fermented bread as impure. In the case of the bread the ferment- 
ing agent remains as part of its substance, but there is no trace of it 
remaining in the wine. 



an Introduction to tfjc liturgy 



357 



But so long as true wine is used it is not of any importance 
what kind it is, or whether it is red or white. The more 
general practice in ancient days was to use red wine, the 
colour being symbolical. "Nee refert an sit album an rubeum, 
spissum vel tenue, dum tamen sit verum vinum quoad effec- 
tum sacramenti ; quam vis vinum rubeum sit prseeligendum 
propter expressionem et similitudinem sanguinis." [Pupil. 
OcuL iii.] In modern times the Continental Churches have 
used white wine most commonly, but only on the ground that 
it does not stain the linen used in connection with the chalice. 

§ The Altar. 

Although it is possible that in the "breaking of bread 
from house to house " no special altar was provided, yet it is 
beyond all doubt that as soon as ever places were altogether 
set apart for the Divine Worship of the Christian Church, the 
"Lord's Table" became their most essential feature. 1 St. 
Ignatius, who lived in the Apostolic age itself, says, "In 
every church there is one Altar. " [Ad Philipp.] Other early 
Fathers frequently allude to the Christian Altar as an object 
familiar to Christian sight ; and in a detailed description of 
the Cathedral of Tyre, given by Eusebius in his dedication 
sermon, he distinctly names the Holy Altar [07101' dvcnaaT-rjpwi'] 
placed in the midst of the apse at the east end of the church. 
There were, however, distinct names given by early Christian 
writers to the heathen altar [(3w(i.bs] and the Altar of the 
Church [dvtnaaTripLov] ; and while they constantly declare that 
they had not the former, they as frequently speak of the 
latter as that on which was offered the Christian Sacrifice 
[dvaia] of the Holy Eucharist. 

Altars were made of both stone and wood in the ancient 
Church. One of wood, now encased in stone, is preserved in 
the Church of St. John Lateran at Rome, which has been 
asserted for many centuries to have been used by the Apostle 
St. Peter. 2 In the time of St. Augustine wooden altars were 
in use in African churches, while stone altars existed in some 
of the Churches of Asia. The Council of Epaone [a.d. 517] 
forbade any altars, except those of stone, by its twenty-sixth 
Canon ; but such a Canon does not shew that stone was coiir 
sidered to be absolutely essential, although no doubt there 
were some strong reasons of reverence for the Canon being 
passed. William of Malmesbury says that wooden altars 
were originally in common use in England ; and that Wulstan, 
Bishop of Worcester in the eleventh century, caused all such 
in his diocese to be changed for altars of stone. They are 
generally of wood in the Eastern Church. 

Of whatever material the Altar may have been made, or by 
whatever name called, it has ever been regarded as the Lord's 
Table, because it is the place where the Christian Sacrifice 
is offered to Him, and whence He bestows the Body and 
Blood of Christ. And because of the honourable office thus 
belonging to it, the Altar has ever been placed in the most 
honourable position of the Church, raised high above its floor, 
and decorated with such splendour as art and skill could give 
it. The Emperor Constantine gave some rich tapestry for 
an altar, but whether this was for a covering or for curtains 
cannot be determined. It is certain, however, that fine linen 
cloths were used to cover the Altar during the time of cele- 
bration by the Primitive Church. They are mentioned in 
the Liturgy of St. Chrysostom, 3 by St. Isidore, by Optatus 
[vi. 95], and by St. Gregory, in whose Sacramentary there is 
a prayer for the benediction of the Palla Altaris and the 
Corporis Palla. 

The Altar Cross is also handed down to us from the Primi- 
tive Church, in which the book of the Gospels was laid upon 
the Holy Table, resting against, or surmounted by, a Cross, 
as the sign of the Son of Man, the Word of God, the Saviour 
Whose sufferings upon the Cross had won the salvation of 
mankind. 

It is only necessary further to notice the Credence Table, 
which is a reverent adjunct of the Altar for holding the 
vessels and elements until the time when the latter are offered 
up at the first Oblation, in the Prayer for the Church Militant. 

§ Altar Lights. 

The symbolical use of artificial light in Divine worship 
appears to have been handed on without any break from the 

1 "Altar" and "Table" are used interchangeably in Holy Scripture; 
both words being used in reference to Jewish, Christian, and Heathen 
Altars. [See 1 Cor. ix. 13, x. 18-21.] 

2 Perhaps the oldest altar of authentic date is a small portable one of 
wood covered with silver, which was used by St. Cuthbert, who died A.D. 
686. It is preserved in Durham Cathedral Library. 

3 Under the name ubririv. 



Jewish Temple to the Christian Church. The " many lights " 
in the "upper chamber" at Troas [Acts xx. 8], and the sym- 
bolical references to " candlesticks " in the apocalyptic epistles 
to the seven Churches [Rev. ii. 1, 5], offer some indications 
to this effect. In some of the early Fathers there are also 
allusions to the burning of candles during Divine Service by 
day, and by night in greater abundance than mere necessity 
required, as a token of Christian gladness. In the fourth 
century a Christian poet, St. Paulinus, Bishop of Nola [a.d. 
353 — 431], gives very distinct evidence of the custom, which 
was plainly a long-established one in his time, by writing 
that the Altars were crowned with lamps, that the waxen 
lights perfumed the air, that they shone by night and by 
day, that they gave to the night the splendour of the 
day, and that the day itself was made more glorious by 
their illumination. 

" Clara coronantnr densis altaria lychnis; 
Lumina ceratis adolentur odora papyris, 
Nocte dieque micant. Sic nox splendore diei 
Fulget : et ipsa dies coelesti illustris honore 
Plus micat innumeris lucem geminata lncernis." 

Paulin. Nat. iii. S. Felicis. 

The practice was, in fact, made a subject of ridicule by Vigi- 
lantius [a.d. 376], who was answered by St. Jerome in words 
which shew that a definite meaning was associated with it ; 
" Throughout the churches of the East when the Gospel is 
read candles are lighted, although the sun be shining, not for 
the purpose of driving away darkness, but as an outward sign 
of gladness , . . that under the type of an artificial illumina- 
tion that light may be symbolized of which we read in the 
Psalter, ' Thy Word, Lord, is a lantern unto my feet, and 
a light unto my paths.' " [Jerome, Epist. adv. Vigilant, iii.] 
The same explanation is given by St. Isidore [a.d. 595] in his 
work on the ritual of the Church [Isidor. Origin, vii. 12], as 
also by Amalarius [a.d. 810] and Rabanus Maurus [a.d. 822]; 
and a multitude of later writers interpret the ritual use of lights 
as symbolizing the glory of Christ the Personal Word. 

For the use of Eucharistic lights in the Church of England 
a very great number of authorities might be cited, but only 
a few can here be given. King Edgar's Canons, in the latter 
half of the tenth century, contain the injunction, "Let there 
be lights always burning in the church when Mass is singing." 
[Thorpe's Laws and Instit. ii. 253.] A Canon of iElfric, 
Archbishop of Canterbury, a few years later [a.d. 990] illus- 
trates the preceding one of Edgar by describing the acolyte 
as " one who bears the candle or taper in God's ministries, 
when the Gospel is read, or when the Housel is hallowed at 
the Altar . . . with that light to announce bliss, in honour 
of Christ, Who is the One Light. " [Ibid. 347.] After the Con- 
quest [a.d. 1085] St. Osmund wrote the Consuetudinary or 
Custom-Book of his Sarum Use. In this he orders the treasurer 
of the Cathedral to provide four candles on all Sundays for 
use at Mass, two of which are to be placed "insuper altari," 
and the other two "in gradu coram altari." By the Council 
of Oxford, held for the province of Canterbury [a.d. 1222], it 
is ordered that at the time when Masses are solemnly cele- 
brated, two candles, "vel ad minus una cum lampade," shall 
be burning at the Altar. [Wilkins, Condi, i. 595.] A consti- 
tution of Bridport, Bishop of Salisbury [a.d. 1236], shews 
that the custom extended to all parochial churches, the 
parishioners being required to provide "wax candles in the 
chancel, and also sufficient lights throughout the whole year 
at Mattins, Vespers, and the Mass. The Synod of Exeter 
[a.d. 1287] has a canon ordering that two candles shall always 
be burned out of reverence for the Sacrament, and in case one 
should be accidentally extinguished. [Ibid. ii. 132.] A consti- 
tution of Archbishop Reynolds [a.d. 1322] enjoins, "Let two 
candles, or one at the least, be lighted at the High Mass " 
[Ibid. i. 714] : and the gloss of the mediaeval canonist Lynd- 
wood is " the candles so burning signify Christ Himself, Who 
is the Brightness of the Eternal Light." [Lyndwood, 236 ; 
conip. Heb. i, 3.] Lastly, at the Reformation, when many 
ceremonies were abolished, the Eucharistic lights were re- 
tained by the Injunctions, issued under the authority of the 
Crown a.d. 1547, which ordered that the clergy "shall suffer 
from henceforth no torches, nor candles, tapers, or images of 
wax, to be set afore any image or picture, but only two lights 
upon the High Altar, before the Sacrament, which, for tho 
signification that Christ is the very true Light of the world, 
they shall suffer to remain still. " [Caedw. IJocitm. Ann. i. 7. ] 
Up to the time of the Great Rebellion the custom was still 
continued in the royal chapels, the cathedrals, and sonio 
churches, and is often spoken of by the Puritan writers with 
their usual bitter hostility to ceremonies. It was also revived 



358 



an JntuoDuction to tfje Liturgp. 



in not a few cases after the Restoration : and in a great num- 
ber of Churches the candlesticks and candles were retained, 
but the latter were not lighted. 

The manner in which the Eucharistic lights were used, and 
the number of them, has varied in different ages and different 
Churches. In the Primitive Church they seem to have been 
placed in considerable numbers near to or around the Altar. 
An ancient history of York. Cathedral [a.d. 787], printed by 
Mabillon, speaks of "three great vases " hung on high for the 
Altar lights. The Consuetudinary of Sarum orders two candles 
to be placed above the Altar, and two on the steps in front of 
it. Durandus speaks of two candlesticks placed at the horns 
of the Altar. Bouquillet, in his Traite Historique de la 
Liturgie Sacre'c, says of candles and flowers, that though they 
were used abundantly in ancient churches, they were placed 
anywhere but on the Altar during the first twelve centuries : 
the former being generally carried by acolytes, and placed 
upon the ground near the Altar. [Pcjgin's Glossary, 44.] A 
very common practice in mediaeval times was to have four 
brass pillars at the four corners of the Altar, each of which 
was surmounted by a taper, curtains being hung between the 
standards at the north and south ends of the Altar. The most 
ancient English custom was probably that which is so clearly 
indicated in the Rites of Durham, a book written in Queen 
Elizabeth's days by one of the displaced monks of that Abbey. 

He says first, in describing the High Altar and its appur- 
tenances, "And two silver candlesticks, double gilt, for two 
tapers, very finely wrought, of three quarters height, to be 
taken in sunder with wrests ; aud other two silver candle- 
sticks for every day's service, parcel gilt." These are 
described immediately before "two crosses to be borne, on 
principal days for procession, one of gold, and the staff it 
stood in was of silver, of goldsmith's work, very curiously 
and finely wrought, and double gilt. The other cross was of 
silver. . . . Also there was another cross of crystal that 
served for every day of the week. There was also borne 
before the cross every principal day a holy water font, of 
silver. ..." The candlesticks mentioned were therefore those 
carried in procession by the acolytes, on either side of the 
cross. [See Pdgin's Glossary, p. 45. ] They are shewn in the 
title-page of the printed Sarum Missal, where they are being 
held by the acolytes ; and they are also mentioned by Bede. 
[Opp. Hist. Min. p. 158 ; Rock's Ch. Fathers, i. 268, ed. 
1849.] What lights were used at the Altar, not of a proces- 
sional kind, is shewn by a further passage of the Rites of 
Durham: "Before the High Altar, within the Quire above 
mentioned, were three silver basins hanging in chains of 
silver ; one on the south side of the Quire, above the steps 
going up to the High Altar ; the second on the north side, 
opposite to the first ; the third in the midst, between them 
both, just before the High Altar. These three silver basins had 
latten basins within them, having pricks for serges, or great 
waxen candles to stand on; the latten basins being to receive the 
drops of the three candles, which burned day and night, in token 
that the house was always watching to God. There was also 
another silver basin hanging in silver chains before the Sacra- 
ment of the aforesaid High Altar, but nearer to the said Altar 
than the others, hanging almost over the priest's back, which 
was only lighted in timeof Mass, and that ended, extinguished." 

It will be observed that the phrase " before the Sacrament " 
is here used with a local signification. That it was so used 
also in the Injunctions of Edward VI. is shewn by Hooper's 
well-known letter to Bullinger, written on December 27, 1549 : 
"They still retain their vestments, and the oandles before 
the altars." [Orig. Lett. Park. Soc. p. 71.] 

The custom of placing candlesticks on either side of the 
cross, upon the mensa, appears to have originally had reference 
to the crucifix there placed, not to the Blessed Sacrament : 
and the "two lights before the Sacrament " were doubtless 
candles in great standards — the acolytes' candles and candle- 
sticks permanently placed where they had once been tempor- 
arily held during celebration, on the platform below the foot- 
pace. 1 The crucifix lights had been introduced into many 
churches during the fourteenth century, and were forbidden 
among other image-lights by the same Injunctions of Edward 
VI., which continued the "lights before the Sacrament." 
Probably the use of the former was revived after the Restora- 
tion instead of that of the latter by those who had seen 
foreign customs, under the idea that they were the ancient 
Sacrament lights : and in modern times the Eucharistic 
lights have been very generally revived in this form. 

i The whole structure of the Altar and its platform was often called 
" the High Altar." 



§ The Celebrant. 

In all acts of Divine Service the officiating priest appears 
in a twofold capacity. [1] Firstly, he is the representative 
of the great High Priest, Who is the Chief Shepherd and 
Bishop of our souls ; and [2] secondly, he is the leader of the 
people in their adorations and devotions. A little careful 
reflection will shew to which of these two divisions of the 
minister's office particular parts of his duties in Divine Ser- 
vice principally belong ; and as regards the celebration of the 
Holy Communion, it will be observed that except when 
teaching in the Sermon, reading Holy Scripture in the 
Epistle and Gospel, speaking the words of pardon in the 
Absolution, or of blessing in the Benediction, the ministerial 
work of the Celebrant is that of offering to God the prayers, 
the alms and oblations, and the "Sacrifice of praise and 
thanksgiving " (or Eucharist), on behalf of, and at the head of 
his people. The Church comes together in its corporate 
capacity (by whatever number it may be represented), as "a 
spiritual house, an holy priesthood, to offer up spiritual 
sacrifices acceptable to God by Jesus Christ." [1 Pet. ii. 5.] 
The Minister who stands at the Altar, stands there on behalf 
of the people, and as their leader, to represent them before 
God, and to offer up in their name the spiritual sacrifices 
which they have come together to offer. 

These principles lie at the root of all the regulations which 
are made by the Church as to the dress and the position of 
the Celebrant, and of those who attend upon him. It is 
of infinitely small importance, in itself, what costume the 
officiating minister wears, or in what particular place he 
stands ; but when the inner meaning and reality of his work, 
and of his official relation to God and the people, are taken 
into account, we at once see that only shallow thinkers, 
superficial observers, or persons indifferent to the truth or 
falsehood of outward appearances, can imagine that these 
things which are of small importance in themselves continue 
to be so when they are connected with a mystery so full of 
meaning, and a Sacrament so full of life and reality, as that 
of the Holy Communion. 

a] The Dress of the Celebrant. 

The general principles by which the ritual costume of the 
Clergy in the Church of England is regulated will be found 
set forth in detail in the third section of the Ritual Introduc- 
tion to this volume, pp. 63-80. Applying these general 
principles to the particular case of the Holy Communion, we 
find a particular Rubric of 1549, which defined the usage of 
the Church of England as follows : "IT Upon the day, and at 
the time appointed for the ministration of the Holy Communion, 
the Priest that shall execute the holy ministry, 1 shall put upon 
him the vesture appointed for that ministration, that is to say, 
a white albe plain, with a vestment or cope." This Rubric was 
afterwards superseded by the more general one which now 
stands before "The Order for Morning Prayer," and which 
directs that "such Ornaments of the Ministers" of the 
Church "at all times of their Ministration shall be retained, 
and be in use, as were in this Church of England by the 
authority of Parliament, in the second year of the reign of 
King Edward VI." 

It is clear, therefore, that the ancient tradition of the 
Church of England was retained and confirmed ; and that 
the existing authoritative law, interpreted by the "Interpre- 
tation clause " inserted before Morning Prayer, enjoins the 
Celebrant to wear the following dress : — 

Over his cassock, or long ecclesiastical coat, he is to put on 
[1] an Amice of linen, which is worn round the neck and 
shoulders. [2] He vests himself in a linen Albe, which is 
a white robe of a more compact and close-fitting character 
than a surplice, and having a girdle, so as to be suitable for 
wearing under another vestment, and not as the one chiefly 
in view, such as the surplice is. [3] Over the albe, as over 
the surplice, is to be worn the Stole, a narrow strip of silk 
passed across the neck like a yoke, or scarf, and long 
enough for the ends to reach a little below the knee. [4] 
Over the stole is to be worn the Chasuble, sometimes called 
especially "the Vestment," although that term properly 
includes the whole of the Celebrant's official dress, because 
it is the characteristic Eucharistic robe of all Christendom, 
and has been so from the earliest age of the Church. The 
form of the chasuble is that of a short cloak, reaching nearly 
to the knees, and gathered up by the arms at each side, so as 
to hang in an oval form before and behind. It is usually 

i Comp. Executor officii, p. 181, margin. 



$n 3lntroDuction to tfre Liturgp. 



359 



made of silk, and its colour (as also that of the stole) varies 
at different seasons according to rules shewn at p. 77. But 
it has often been made of materials more humble or more 
costly than silk, according as much or little could be expended 
upon the Service of the Lord's House and Table. 1 [5] The 
Maniple is also to be worn upon the left arm, being some- 
times put on before and sometimes after the Chasuble. [For 
further detail, see pp. 79, 80.] 

/3] The Position of the Celebrant. 

It would appear, at first sight, that nothing could be easier 
than to determine what should be the position of the Cele- 
brant during his ministration at the Lord's Table, yet it has 
been the subject of protracted controversy ; and volumes full 
of ponderous learning were published on the subject by Arch- 
bishop Williams and Dr. Peter Heylyn in the seventeenth 
century. The cause of all doubt on the subject was the 
introduction of a ritual phrase, "the north-side of the Table," 
in 1552, which had not been previously used by the Church 
of England. 2 

The principles stated in a preceding paragraph make it 
clear that the most natural and common-sense position for the 
leader of the congregation, when the " Sacrifice of praise and 
thanksgiving " is being offered at the Altar, is in the front 
of the Holy Table where his special work is to be done, and 
where he manifestly stands at their head as an officer stands 
at the head of his soldiers, when he is leading them forward. 
Probably no one who held orthodox doctrine respecting the 
Holy Communion would ever have thought of any other 
position but for the introduction of the words "north-side " 
and the practice of the Puritans ; which latter was regulated 
by the uuorthodox theory that the Minister was one at the 
head of a table entertaining guests seated around it. 

This shockingly irreverent theory of the Puritans, which 
put the Minister in the place of God instead of making him 
His ministerial representative, led to the constant removal of 
the Holy Table into the body of the Chancel or Church by 
them, without any regard to the supposed necessity on 
account of which such a removal was permitted in extreme 
cases by the Rubric. 3 [See note at p. 371.] 

Until this removal became so common a habit, the uni- 
versal position for the Celebrant was in front of the Altar 
[fig. 1] ; and when the removal took place, the relative posi- 
tion of the Table and the Celebrant remained the same, 
although the former was placed "table-wise," or with its 
long sides parallel to the north and south walls of the 
Church [fig. 2]. When, again, the Holy Table was returned 
to its ancient place at the east end, and set altar-wise, many 
of the Clergy retained the position with reference to the con- 
gregation, though not with reference to the Table, which 
they had held when the latter stood table-wise in the Church 
[fig. 3]. 

1. 2. 3. 

O 




Celebrant. 



o 




a> 










* 


P 












rh 






1 During the last and the preceding century the cope seems to have been 
substituted for the chasuble in celebrating the Holy Communion. It was 
so used in Durham Cathedral until towards the close of the eighteenth 
century, being first discontinued by Bishop Warburton, when Prebendary 
of Durham, through irritable impatience of some collision between his wig 
and the collar of the cope. This use of the cope is expressly enjoined by 
the 24th Canon, and many proofs exist that the Canon has only been dis- 
regarded in comparatively recent times. Vast numbers of copes were 
destroyed during the persecution and spoliation of the Church in the 
Great Rebellion, but many were preserved, as were those of Peterborough 
[Kennett's Register, 188] and other cathedral Churches. Either the cope 
was thus substituted for the chasuble because many of the former being 
used, more of them escaped destruction than of the latter; or else the 
name of cope was given, as it undoubtedly was in some cases during the 
sixteenth and seventeenth centuries, to the chasuble itself. The Bishops 
of Queen Elizabeth's reign, in their interpretation of her Injunctions, 
ordered " that there be used only one apparel; as the cope in the minis- 
tration of the Lord's Supper, and the surplice in all other ministrations." 
[Cardw. Docum, Ann. i. 205.] 

2 The expression is found in the Syriac Ordo Communis of the Liturgy ; 
and also [see Neale's East. Ch. ii. 689] in the Mozarabic Liturgy. 

3 So general had this practice become, that in 1628 Bishop Cosin (then 
Prebendary of Durham) was accused of being " the first man that caused 
the Communion Table in the Church of Durham to be removed and set 
altar-wise." [Cosin's Works, I. xxiii.J Williams' Bishop of Lincoln's 
Articles of Visitation for 1641 also ask, "Doth your Communion Table 
stand in the ancient place, where it hath done for the greatest part of these 
sixty years, or hath it been removed to the east end, and placed altar-wise ? " 



Hence it came to be supposed that "at the north-side of 
the Table " meant at the part occupied by the Celebrant in 
the third figure, whereas it was nothing but a ritual synonym 
for the ancient rubrical expression " in sinistro cornu altaris" 
of the ancient Latin Communion Office of the Church of Eng- 
land. Thus in the ancient ritual of the Church of England 
the Altar was ritually divided into three parts ; — 




Right 
side. 

Each of these is mentioned in the following Rubric of the 
Sarum Missal : " Sciendum est autem quod quicquid a sacer- 
dote dicitur ante epistolam in dextro cornu altaris expleatur : 
pratter inceptionem Gloria in excelsis. Similiter fiat post per- 
ceptionera Sacramenti. Castera omnia in medio altaris explean- 
tur, nisi forte diaconus defucrit. Tunc enim in sinistro cornu 
Altaris legatur erangelium." 4 

In the ministration of the Holy Communion, then, the Cele- 
brant is clearly to go at once to the front of the Altar, and to 
say the Lord's Prayer and the Collect for Purity while facing 
it. In reading the Commandments he stands "turning to the 
people" having previously been turning to the Altar. The 
Commandments ended, he returns to his former position, and 
says the Collect for the Queen and that for the day, "stand- 
ing as before. " After the Gospel he goes to the midst of the 
Altar, remaining there during all the rest of the Service 
except at the time of the Sermon and the Communion : turn- 
ing towards the people when he is acting in his capacity as 
the Minister of God to them : turning towards the Altar 
when he is acting in his capacity as their Minister, by offer- 
ing up prayers, praises, alms, oblations, and the Holy Sacra- 
ment itself on their behalf to God. 5 

Thus the rubrical position of the chief Minister (the 
'Apxiepevs, as he is called in the Clementine Liturgy) is in 
itself highly significant of the work which he is appointed to 
do in the Holy Communion, and scarcely less significant of 
that participation of the Laity in the sacred office which he 
exercises as a leader at the head of those whose privilege it is 
to be "a royal priesthood." A reverent mind will also see 
in this relation between the Celebrant and the lay offerers a 
type of the relation between them and that High Priest Who 
is the First-born among many brethren, Who has gone up 
into the Holy of Holies, and Who has entered within the 
veil to offer up the continual Sacrifice of His once suffering 
but now glorified Body before the Throne of Grace. 

7] The Ministers, or Deacon and Sub-deacon. 

The original name for those who assist the Celebrant at the 
celebration of the Holy Communion was doubtless the gene- 
ral one of Deacon or Minister. When Sub-deacons were 
appointed they were permitted to read the Epistle, and to 
wait upon the Deacon, as the Deacon did upon the Celebrant. 
In the Church of England the rites are comparatively few, 
and these attending Clergy came often to be called by names 
characteristic of the most conspicuous part of their duties, 
the Gospeller and Epistler. So the 24th Canon speaks of 
them : — 

" In all Cathedral and Collegiate Churches the Holy Com- 
munion shall be administered upon principal feast-days, some- 
times by the Bishop, if he be present, and sometimes by the 
Dean, and at sometimes by a Canon or Prebendary, the Prin- 
cipal Minister using a decent Cope, and being assisted with 

4 This Rubric is illustrated by the following passages from the Lay Folks' 
Mass Book: — 

" The prest bigynnes office of messe, 
Or ellis he standes turnande his boke 
At tho south auter noke. 

Til deken or prest tho gospel rede. 
Stonde up then and take gode hede ; 
For then the prest flyttes his boke 
North to that other auter noke." 

But at the " Suvsnm Corda : " — 

" The prest will after in that place 
Remow him a litel space, 
Till he come to the auter myddis." 

[lay Folks' Mass Book, E. E. T. Soc. ed. pp. 10, 16, 26.1 

5 Objections are sometimes raised against the Celebrant's "turning his 
back to the people," as if it wore a gesture that is disrespectful to them. 
The objection is too vulgar and puerile to need more than a notice that it 
has not been overlooked. 



360 



an Jntrouuctton to tbe Liturgp. 



the Gospeller and Epistler agreeably according to the Ad- 
vertisements published Anno 7 Elk. ..." 

So also they are spoken of by Bishop Cosin in the Rubric 
proposed by him instead of that now standing before the 
Nicene Creed, and which is printed at p. 374 in the foot- 
notes. 

The Ornaments Rubric, which regulates the dress of the 
Celebrant, regulates also that of his assisting clergy ; and it 
is illustrated by the Rubric of 1549 : "And where, there be 
many Priests or Deacons, there so many shall be ready to help 
the priest in the ministration as shall be requisite; and shall 
have upon them likewise the vestures appointed for their minis- 
try, that is to say, albes with tunicles." The tunicle or tunic is 
a loose coat with hanging sleeves, to be made of the same 
material and colour as the chasuble of the Celebrant. [See p. 
80.] That of the Deacon or Gospeller is called in the old 
Rubrics a Dalmatic. 

The ordinary places for the assistants of the Celebrant are 
on the steps of the Altar, behind him and on either side, the 
Sub-Deacon or Epistler reading the Epistle from his place, 
two steps below the footpace of the Altar on the south side, 
and the Deacon or Gospeller from his, which is one step below 
the footpace on the north side. Into further details of their 
ministrations at the Holy Communion it is unnecessary to 
enter. l 

% The Hour for the Celebration of the Holy Communion. 

In the early and unsettled age of the Church, there was no 
restriction as to the hours during which it was proper to have 
public celebrations of the Holy Communion. As Christian 
worship (which consisted almost entirely of this rite) was 
offered up in the upper chambers of dwelling-houses, or in 
the " caves and dens of the earth," which were to be found in 
such places as the catacombs, because it was impossible to do 
so otherwise than in secret, even so it was offered up at such 
times as the necessities of Christians demanded, by day or 
night ; and generally, no doubt, during the hours of darkness. 
So, in the Apostolic period, Pliny wrote to Trajan that the 
Christians held their assemblies before daybreak; and Ter- 
tullian, a century later, gives the true force to the heathen 
writer's testimony when he says, "The Sacrament of the 
Eucharist commanded by our Lord at the time of Supper, 
and to all, we receive even at our meetings before daybreak." 
[Tertctll. de Coron. iii.] St. Cyprian, in his sixty-third 
epistle, written a.d. 253, gives a feason why the Holy Com- 
munion was celebrated by the Church in the morning, although 
instituted by our Lord at night. "It behoved Christ," he 
says, ' ' to offer at the evening of the day, that the very hour 
of the Sacrifice might intimate the setting and evening of the 
world, as it is written in Exodus, ' And the whole assembly 
of the congregation of Israel shall kill it in the evening.' 
And again in the Psalms, ' Let the lifting up of my hands be 
an Evening Sacrifice.' But we celebrate the resurrection of 
the Lord in the morning." [Cype. Ep. lxiii. 13] St. 
Augustine was consulted as to an evening celebration on the 
fifth day in Holy Week, that is, Maundy Thursday, and he 
very distinctly speaks of the general practice of the Church 
at all times as that of morning celebrations, giving a similar 
reason to that given by St. Cyprian ; but he permits an 

1 The following Rubric of the Sarum Communion Office contains so much 
that is of illustrative value, that it is printed without abbreviation : — 

"Hisfinitis, et Officio missse inchoato, cum post Officium Gloria Patri 
incipitur, tunc accedant ministri ad Altare ordinatim, primo ceroferarii duo 
pariter incedentes, deinde thuribularii, post subdiaconus, exinde diaconus, 
post eum sacerdos ; diacono et subdiacono casulis indutis, scilicet quotidie 
per Adventum et a Septuagesima usque ad Coenam Domini, quando de 
temporali dicitur missa, nisi in vigiliis et Quatuor temporibus, manus tamen 
ad modum sacerdotis non habentibus ; cjeteris vero ministris, scilicet cero- 
ferariis, thuribulariis et acolyto, in albis cum amictibus exsistentibus. In 
aliis vero temporibus anni, quando de temporali dicitur missa, et in fesfis 
sanctorum totlus anni, utantur diaconus et subdiaconus dalmaticis et 
tunicis, nisi in vigiliis et Quatuor temporibus, et nisi in vigilia Paschae et 
Pentecostes, et Nativitatis Domini, si in Dominica contigerit, et excepto 
.jejunio Quatuor temporum quod celebratur in hebdomada Pentecostes ; 
tunc dalmaticis et tunicis indui debent. In die Parasceves et in Rogationi- 
bus ad missam jejuni! et processionis et in missis dominicalibus et sanc- 
torum quae in capitulo dicuntur; tunc enini albis cum amictibus utantur; 
ita tamen quod in tempore Paschali de quocunque dicitur missa, nisi in 
Inventione sanctae erucis, utantur ministri altaris yestimentis albis ad 
missam. Similiter fiat in festo Annunciationis Beatae Mariae, et in Con- 
ceptione ejusdem, et in utroqne festo saneti Michaelis et in festo sancti 
Johannis apostoli in hebdomada Nativitatis Domini et per octavas et in 
octavis Assumptionis et Nativitatis beatae Mariae et in commemorationibus 
ejusdem per totum annum et per octavas et in octavis Dedicationis ecc.lesiae. 
Rubeis vero utantur vestimentis omnibus Dominicis per annum extra 
tempus Paseha?, quando de Dominica agitur, et in quarta feria in Capite 
jejunii et in Ccena Domini et in utroque festo sanctee Crucis, in quolibet 
festo martyrum apostolorum et evangelistarum extra tempus Paschae. In 
omnibus autem festis unius confessoris vel plurimorum confessorum, 
utantur vestimentis crocei coloris." 



evening celebration on that day for the Communion of thoso 
who could continue their fast so long, as well as the morniug 
one for those who could not. [Aug. Ep. cxviii. ad Jantiar.] 
Precisely the same rule is laid down by the third Council of 
Carthage [a.d. 397], which ordained in its twenty -ninth 
Canon, "that the Sacrament of the Altar is not to be cele- 
brated but by fasting men, the one anniversary day being 
excepted on which was instituted the Supper of the Lord ; 
for if commendation is to be made of any departed, whether 
of bishops, or of clergy, or of others, after noon, let it be done 
with prayers only, if they who make it shall already be found 
to have dined." 

Many later testimonies might be added, shewing that the 
practice of the Church was always to celebrate the Holy Com- 
munion early in the day, and at the least before the principal 
meal was eaten. Some early writers appear even to enjoin 
the rule observed in later times, that it should be celebrated 
and received before any food whatever had been taken on 
that day. 2 

Another established rule of the later Church is, that the 
Holy Communion should not be celebrated until after some 
other Office has been said. ' ' Potest colligi, " says Lyndwood 
[iii. 23], "quod in festo Natalis Domini celebraturus primam 
Missam, qua? solet cantari ante Laudes, debet prius perficere 
Matutinas et Primam." 

The same rule is to be found in the decrees of several 
diocesan synods of the Church of England, as, e.g. in that of 
Norwich [a.d. 1257], which ordered "quod nullus sacerdos 
celebret, quousque Prima canonice sit completa." 

The ancient hour appears to be indicated by St. Gregory of 
Tours, when he writes, in the life of St. Nicetius, " Hora 
tertia cum populns ad Missarum solemnia conveniret. " The 
same hour is named by St. Gregory the Great, in his thirty- 
seventh homily on the Gospels, where he speaks of a bishop 
who ' ' oblaturus sacrificium ad horam tertiam venerat. " This 
hour is found appointed in the rules of some religious com- 
munities [Maskell, Anc. Lit. 154], and was observed in the 
Cathedral of Durham, of which Davies writes, " At nine of 
the clocke ther rong a bell to masse, called the Chapter 
masse." [Bites of Durham, p. 82.] That nine o'clock in the 
morning in mediaeval times represented a later hour of the 
day than it does in the present age is evident ; yet it is 
clear, beyond all doubt, that it has been the constant rule of 
the Church of England, to celebrate the Holy Communion 
before the middle of the day, and after Mattins. 

§ The Frequency with which the Holy Communion should be 
celebrated. 

In the first fervour and joy of their Pentecostal life the dis- 
ciples of our Lord " continued daily with one accord in the 
Temple ' ! observing the hours of prayer, and daily also cele- 
brated the Holy Communion in one or other of their private 
assembling-places, "breaking bread from house to house." 
[Acts ii. 46.] Holy Scripture gives us no further indication 
whether a daily Communion became the established habit of 
the Church ; but it seems to have been so invariable a feature 
of primitive Christian worship that there is hardly any room 
to doubt its having become so. It must have been such a 
habit which led the early Fathers to write as they did of the 
"daily bread" in the Lord's Prayer, meaning the Gift 
bestowed in the Holy Eucharist ; calling it the " supersub- 
stantial Bread " with St. Cyril of Jerusalem [Cyril, Catech. 
Led. xxiii. 15], or, with Tertullian, the "Bread which is the 
Word of the living God which cometh down from Heaven. " 
[Tertull. de Orat. vi.] St. Cyprian speaks of it in direct 
terms as a familiar habit of the Church of his day, "... It 
will be the especial honour and glory of our Episcopate to 
have given peace to Martyrs ; so that we who, as priests, 
daily celebrate the Sacrifices of God, shall prepare victims 
for God as well as oblations." [Cypr. Ep. lvii. 2, "hostias 

2 So St. Augustine in the Epistle to Januarius, previously quoted, writes 
as follows: " It plainly appears that when the disciples first received the 
Lord's Body and Blood, they did not receive it fasting. Ought it then to 
be a matter of reproach to the Catholic Church that this Sacrament has ever 
been received fasting? For it seemed good to the Holy Ghost that for the 
honour of so great a Sacrament the Lord's Body and Blood should enter 
the Christian's mouth before other food. Since it is for this reason that 
such a custom is kept throughout the world. And though the Lord gave 
It after meat, yet the brethren ought not to assemble to receive that Sacra- 
ment after dinner or supper, nor mix It up with their meals, as they did 
whom St. Paul reproves and corrects. For the Saviour, in order more 
earnestly to recommend the depth of that Mystery, wished, as He was 
going away from His disciples to His Passion, to fix It in their hearts as 
His last act. And He left no directions as to the future order, that He 
might reserve It for the Apostles to do, to whom He was about to commit 
the Churches. For had He commanded that It should be alwavs received 
after other food, no one, I believe, would have altered that custom." 



an 3fntrotmction to tfje Liturgy. 



361 



Deo et victimas prseparemus."] The same writer also says, 
" This Bread we pray that it be given us day by day, lest we 
who are in Christ, and who daily receive the Eucharist for 
food of salvation, should by the admission of any grievous 
crime . . . ." [Cypr. de Oral. Dom. xiii.] The words of 
St. Augustine shew, however, that there was not one rigid 
and uniform rule on this subject; for he says, "The Sacra- 
ment of this thing, that is, of the unity of the Body and 
Blood of Christ, in some places every day, in some places at 
certain intervals of days, is on the Lord's Table prepared, 
and from the Lord's Table is taken." [Aug. in Joan. vi. 54.] 
He also writes elsewhere, "I neither praise nor blame those 
who receive the Holy Communion daily, but I exhort all to 
receive it on the Lord's Days." 

In the ancient Lectionary of St. Jerome, and in the Sacra- 
mentaries, provision is made for celebrations on every day at 
the more sacred seasons of the year ; and, in general, on 
Wednesdays and Fridays at other times ; and this also is the 
case with the Salisbury Missal, which during a large part of 
the year has Epistles, Gospels, etc., for several or all of the 
week-days. But no canon of the Church of England exists 
imposing daily celebration as a rule on the English Clergy, 
although the rule as to Sunday was strict and definite. 
Nevertheless, it is certain that daily celebration was the 
practice of the Clergy ; and probably few, if any, exceptions 
can be proved in mediaeval times. 

In the Prayer Book of 1549 provision was made for daily 
public celebrations, in a Rubric before the first Exhortation, 
as follows : "IT In cathedral churches, or other places where 
there is daily Communion, it shall be sufficient to read this 
Exhortation above written once in a month. And in parish 
churches, upon the week-days, it may be left unsaid." The 
Post-communion sentences were also directed "to be said or 
sung, every day one, after the Holy Communion ; " and in the 
end of the Service is a Rubric permitting the omission of the 
Gloria in Excelsis, the Creed, the Homily, and the Exhorta- 
tion, "when the Holy Communion is celebrate on the work- 
day." One of the final Rubrics also directs that after the 
Litany has been said on Wednesdays and Fridays, preparation 



shall be made to celebrate the Holy Communion, " the Priest 
shall put upon him a plain albe or surplice, with a cope, and 
say all things at the Altar {appointed to be said at the celebration 
of the Lord's Supper), until after the Offertory, " when, if there 
were no Communicants, he was to dismiss the people with a 
Collect and "the accustomed blessing." "And the same order 
shall be used," it is added, " all other days whensoever the 
people be customably assembled to pray in the church, and none 
disposed to communicate rvith the Priest." These rules were 
in 1552 condensed into the Rubric, which (with the word 
"Colleges" added) now stands at the end of the Service: 
"And in cathedral and collegiate churches, where be many 
Priests and Deacons, they shall all receive the Communion with 
the Minister every Sunday at the least, except they have a reason- 
able cause to the contrary." The Rubrics respecting Collects, 
Epistles, and Gospels, and Proper Prefaces, will shew that 
provision is made for the celebration of the Holy Communion 
on any day of the week, and that, at least at certain solemn 
seasons, such frequent celebrations are plainly contemplated. 
After the great Rebellion frequent Communions were urged 
by all our pious Divines, Sparrow, Jeremy Taylor, and 
Beveridge advocating its daily celebration. Dean Grenville 
of Durham used most energetic endeavours, under the sanction 
of Archbishop Sancroft, to get the weekly celebration properly 
restored in all cathedrals, and, happily, there have been few 
in which the habit has since been dropped. 

The conclusion to be drawn from these evidences of the 
rule and practice of the Church of England is, that while 
regular Sunday celebrations of the Holy Communion are the 
undoubted rule for every Church, provision is also made for 
more frequent, and even daily celebrations in cathedral 
churches, and wherever reasons of pious expediency make 
them desirable. The object of every celebration being two- 
fold, first, an offering of the Holy Eucharist, and, secondly, 
a Communion ; the frequency of them between Sunday and 
Sunday can never, in the abstract, be without justification ; 
and may, in particular circumstances, become a great spiritual 
necessity and privilege, to the Church at large, to a particular 
parish, and to individual Communicants. 



APPENDIX. 



[i.] 

THE ANCIENT LITURGY OF THE CHURCH OF ENG- 
LAND, ACCORDING TO THE USE OF SARUM. 

The Priest, having first confessed and received Absolution, 
said the Hymn, " Veni, Creator," whilst putting on the holy 
vestments, and then the Collect, " Deus, cui omne cor patet," 
Ps. xliii. Judica me, with the Antiphon, ' ' Introibo ad altare 
Dei, ad Deum qui lastificat juventutem meam ; " followed by 
"Kyrie," "Pater noster, " and "Ave Maria." All this, 
apparently, was done in the Sacristy. 

The "Officium," or Introit, having been begun, the Priest 
proceeded "ad gradum Altaris," and there (with the Deacon 
on the right and the Sub-deacon on the left side of the Altar) 
said "Confiteor," etc. ; to which they responded with 
" Misereatur, " etc. Then they said the " Confiteor," and the 
Priest responded with "Misereatur," and " Absolutionem. " 

He then kissed the Deacon and Sub-deacon, saying, " Habete 
osculum pacis et dilectionis, ut apti sitis sacrosancto altari, 
ad perficiendum officia Divina ; " and then going up to the 
Altar, and standing before the midst of it, said secretly, ' ' Take 
from us, we beseech Thee, Lord, all our iniquities, that we 
may with pure minds enter in unto the Holy of Holies. 
Through Christ our Lord." He then signed himself with the 
cross in his forehead, saying, " In the Name of the Father, 
and of the Son, and of the Holy Ghost. Amen." 

Then, taking the censer from the Deacon, he censed the 
Altar in the middle and at each horn, and gave it back to the 
Deacon, who censed him. 

All this was done during the singing of the Introit by the 
Choir. Then, after " Kyrie Eleison," etc., the Priest, stand- 
ing before the midst of the Altar, precented the "Gloria in 
excelsis Deo ; " after which he returned to the "dexter horn " 
of the Altar; for according to Sarum Use, the Priest, having 
gone to the "dexter horn" after the "Aufer a nobis," re- 
mained there until the Epistle, or, if assisted by Epistoler and 



Gospeller, until the Creed, excepting only when he had to 
precent the ' ' Gloria in Excelsis. " 1 

Then the Priest, having crossed himself on the forehead, 
turned to the People with ft. The Lord be with you. E7. 
And with thy spirit. Then, turning to the Altar, he said the 
Collect. 

The Sub-deacon then going from the Altar through the 
Choir, read the Epistle, sometimes from a pulpit, sometimes 
from the sterj of the Choir ; after which the Gradale, and 
Alleluia, and sometimes a Sequence or Tractus were sung. 

Then the Deacon, having first censed the middle of the 
Altar, went down through the Choir, preceded by the two 
taper-bearers and the censer-bearer, and read the Gospel from 
the same place from which the Epistle had been read, the 
Sub-deacon holding the Book, the taper-bearers one on each 
side, and the censer-bearer behind him. After the announce- 
ment of the Gospel the Choir turned to the Altar and sang 
" Glory be to Thee, Lord ; " but during the reading of the 
Gospel they turned towards the reader. The Gospel finished, 
the Deacon kissed the Book, and taking it from the Sub- 
deacon, carried it back in front of his breast, and the Priest, 
moving to the midst of the Altar, precented the first words 
of the Creed, "I believe in one God." The Sarum Use directs 
the Choir to turn to the Altar at the Creed, and to bow, [1] at 
" And was incarnate ; " [2] at "And was made man ; " [3] at 
"And was crucified." 

After the Creed, the Priest, saying first, " The Lord be 
with you," said the "Offertory," which consisted of a few 
verses of Holy Scripture, most frequently from the Psalms. 

After the " Offertory " the Deacon handed to the Priest the 
Chalice containing wine and water, and upon it the Paten 
containing some bread. The Priest then raised the Chalice 
slightly in both hands, "offerens sacrilicium Domino," and 
saying the prayer, " Suscipe, Sancta Trinitas, banc oblationcm 

1 Tlic "Gloria in Excelsis" was not said during Advent, nor from 
Septuagesima to Easter Evo. 



;62 



3n 3lntrotiuction to the Liturgp. 



quam ego indignus peccator offero in honore tuo, beatas 
Maria? et omnium Sanctorum tuorum, pro peccatis et offen- 
sionibus meis : et pro salute vivorum et requie omnium 
fidelium defunctorum. In Nomine Patris et Filii et Spiritus 
Sancti acceptum sit omnipotent Deo hoc sacriheium novum." 
He then replaced the Chalice and Paten and Bread upon the 
Altar, and covered them with the Corporate ; and taking the 
censer from the Deacon, censed the oblations, saying, "Let my 
prayer, Lord, be set forth in Thy sight as the incense. " Then 
the Deacon censed the Priest, and an acolyte censed the Choir. 

Then the Priest going to the "right horn" of the Altar 
washed his hands, saying, "Cleanse me, Lord, from all 
defilement of mind and body, that I may be able with purity 
to fulfil the holy work of the Lord." Then, returning to the 
midst of the Altar, he bowed, and said, " In the spirit of 
humility and with contrite hearts may we be accepted of 
Thee, O Lord ; and may our offering be so made in Thy sight 
that it may be accepted of Thee this day, and may please 
Thee, Lord my God." 

Then, crossing himself " In the Name," etc., and turning to 
the People, he said, " Pray, brethren and sisters, for me, that 
this my sacrifice, which is also equally yours, may be accepted 
by our Lord God : " and the Clerks answered, " The grace of 
the Holy Spirit enlighten thy heart and thy lips, and the Lord 
graciously accept this sacrifice of praise at thy hands for our 
sins and offences." 

Turning back to the Altar, the Priest then said the ' ' Secreta?, " 
corresponding in number to the Collects said before the Epistle; 
and again saluting the People with " The Lord be with you," 
began the Anaphora, or more solemn part of the Communion 
Service, which was as follows : — 

Priest. Lift up your hearts. 

Answer. We lift them up unto the Lord. 

Priest. Let us give thanks unto our Lord God. 

Answer. It is meet and right so to do. 

Priest. It is very meet, right, and our bounden duty, that 
we should at all times, and in all places, give thanks unto 
Thee, Lord, holy Father, Almighty everlasting God : 
through Christ our Lord. Through Whom the Angels praise 
Thy Majesty, Dominions adore Thee, and Powers tremble 
before Thee. The Heavens, and all the Hosts of them, and the 
blessed Seraphim, together in united exultation praise Thee. 
With whom we pray that Thou wouldst command our voices 
also to be admitted, evermore humbly praising Thee and say- 
ing : 

Holy, Holy, Holy, Lord God of Hosts : heaven and earth 
are full of Thy glory : Hosanna in the highest. Blessed is He 
that cometh in the Name of the Lord : Hosanna in the highest. 

[Then immediately, joining his hands and raising his eyes, lie 
began the Canon of the Mass, as folloivs,] 

Most merciful Father, we humbly beseech Thee, through 
Jesus Christ Thy Son our Lord, that Thou wouldest accept 
and bless these gi-Hts, these offer-I-ings, these ho-Hy unde- 
filed sacrifices, 

Which, before all things, we offer unto Thee for Thy holy 
Catholic Church, which do Thou vouchsafe to keep in peace 
and unity, and to rule and govern it throughout the world, 
as also Thy servant N. our Pope, and N. our Bishop, and N. 
our King, and all orthodox believers of the Catholic and 
Apostolic Faith. 

Remember, Lord, Thy servants and Thy handmaidens, 
N. and N., and all here present, whose faith and devotion are 
known unto Thee : for whom we offer unto Thee, and who 
themselves also do offer unto Thee, this sacrifice of praise for 
themselves and all their friends, for the redemption of their 
own souls and the hope of their own salvation and deliver- 
ance, and who pay their vows to Thee, the eternal, living, 
and true God : 

In communion with, and having in devout remembi-ance, 
first, the glorious and Ever- Virgin Mary, Mother of Jesus 
Christ our Lord and God, as well as also Thy blessed Apostles 
and Martyrs, Peter, Paul, Andrew, James, John, Thomas, 
James, Philip, Bartholomew, Matthew, Simon, and Thad- 
da?us : Linus, Cletus, Clemens, Sixtus, Cornelius, Cyprian, 
Laurence, Chrysogonus, John and Paul, Cosmas and Damian ; 
and all Thy Saints : by whose merits and prayers do Thou 
grant, that we may evermore be defended by the help of Thy 
protection. Through the same Christ our Lord. Amen. 

This oblation therefore of us Thy humble servants, as well 
as of Thy whole family, we pray that Thou, Lord, wouldest 
favourably receive ; and wouldest dispose our days in Thy 
peace, and deliver us from eternal damnation, and make us 
to be numbered with the flock of Thine elect. Through 
Christ our Lord. Amen. 



Which oblation do Thou, God Almighty, vouchsafe to 
make altogether bles-psed, me-I-et, and ri-r'ght, reasonable, 
and accejjtable, that to us it may become the Bo-}-dy and 
Blo-r'od of Thy most dearly beloved Son, our Lord Jesus 
Christ. [Here the Priest raised the Host, saying,] 

Who the day before He suffered, took bread into His holy 
and venerable hands, and lifting up His eyes to heaven, [here 
he raised his eyes,] to Thee, O God, His Father Almighty, and 
giving thanks to Thee, He bles-f'sed, and brake it, and [here 
he touched the Host] gave it to His disciples, saying, Take and 
eat ye all of this, For this is My Body. [After these words 
the Priest bowed himself towards the Host, and then raised it 
above his forehead that it might be seen by the jieopile, and then 
reverently replaced it in front of the Chalice. He then uncovered 
the Chalice, and taking it in his hands, said,] 

In like manner after they had supped, taking also this 
noble cup into His holy and venerable hands, and giving 
thanks to Thee, He bles4-sed it, and gave it to His disciples, 
saying, Take and drink ye all of this. [Here he raised the 
Chalice slightly, saying,] 

For this is the cup of My Blood of the new and everlasting 
covenant, the mystery of faith, which shall be shed for you 
and for many for the remission of sins. [Here he raised the 
Chalice to his breast, or above his head, saying,] 

As oft as ye shall do this, ye shall do it in remembrance of 
Me. [Here he replaced the Chalice on the Altar, and covered 
it.] 

Wherefore, Lord, in memory of the same Thy Son Christ 
our Lord and God, of His blessed Passion as well as of His 
Resurrection from the grave and glorious Ascension into 
Heaven, we Thy servants, and also Thy holy people, offer to 
Thine illustrious Majesty of Thine own gifts which Thou 
hast given, a pu-I-re offering, an ho>l-ly offering, an unde-f'filed 
offering, even the holy bre-^ad of eternal life, and the c>f-up 
of everlasting salvation. 

Upon which vouchsafe to look with favourable and propi- 
tious countenance, and to accept, as Thou vouchsafedst to 
accept the gifts of Thy righteous servant Abel, and the Sacri- 
fice of our Patriarch Abraham, and that which Thy High 
Priest Melchisedech offered unto Thee, a holy sacrifice, an 
offering undefiled. 

We humbly beseech Thee, Almighty God, command these 
to be carried by the hands of Thy holy angel to Thine altar 
on high, in the sight of Thy Divine Majesty, that as many of 
us as by partaking of this Altar have received the holy Body 
and Blood of Thy Son, may be fulfilled with Thy grace and 
heavenly benediction. Through the same Christ our Lord. 
Amen. 

Remember also, Lord, the souls of Thy servants and 
handmaids N. and N. who have gone before us with the sign 
of faith, and now do sleep in the sleep of peace : to them, O 
Lord, and to all that are at rest in Christ, grant, we beseech 
Thee, a place of refreshment, of light and peace. Through 
the same Christ our Lord. Amen. 

To us sinners also Thy servants, who trust in the multi- 
tude of Thy mercies, vouchsafe to give some portion and 
fellowship with Thy holy Apostles and Martyrs, with John, 
Stephen, Matthias, Barnabas, Ignatius, Alexander, Marcel- 
linus, Peter, Felicitas, Perpetua, Agatha, Lucy, Agnes, 
Cecilia, Anastasia, and with all Thy Saints, into whose 
company do Thou, we beseech Thee, admit us, not weighing 
our merits, but pardoning our offences. Through Christ our 
Lord. 

Through Whom, Lord, Thou evermore createst all these 
good things, sancti •{■ fiest, quicken 4* est, bless *J- est them, and 
givest them to us. 

Through Hi>I-m, and with Hi^-m, and in Hi4-m, in the 
unity of the Holy4"Ghost, all honour and glory be unto Thee, 
God, the Father Al-1-mighty, world without end. Amen. 

Let us pray. 

Taught by His wholesome precepts, and guided by His 
Divine instruction, we are bold to say : 

[Here the Deacon took the Paten, and, standing on the rigid 
of the Priest, raised it up on high uncovered, and held it so, to 
the ivords, Grant, of Thy mercy, peace in our days. 

The Priest meantime raising his hands, said,] 

Our Father, etc. 

Choir. But deliver us from evil. 

Priest, secretly. Amen. 

Deliver us, we beseech Thee, Lord, from all evils, past, 
present, and future : and, the blessed and glorious and Ever- 
Virgin Mary, the Mother of God, and Thy blessed Apostles, 
Peter and Paul and Andrew, and all Thy Saints, interceding 
for us, 



an 3lnttotiiiction to tfje iUturgp. 



363 



[Here the Deacon gave the Paten to the Priest, who, first 
making the sign of the Cross with it in front of himself, placed 
it on the Altar, saying,'] 

Grant of Thy mercy peace in our days, that we being aided 
by the help of Thy mercy, may evermore be both free from 
sin, and also secure from all disturbance. 

[Here tlie Priest uncovered the Chalice, and, bowing reverently, 
took the Host, and, holding it with his thumbs and forefingers 
over the Chalice, broke it into three parts; saying, at the first 
breaking, ] 

Through the same Thy Son, Jesus Christ our Lord. 

At the second, 

Who liveth and reigneth with Thee, in the unity of the 
Holy Ghost, ever one God. 

And then, holding two portions in his left hand., and the third 
in his right hand over the. top of the Chalice, aloud, 

World without end. 

Choir. Amen. 

Priest. The peace of the Lord4-be with-J-you ever-J-more. 

Choir. And with thy spirit. 

[Then the Priest, with the Deacon and Sub-deacon, said,] 

O Lamb of God, That takest away the sins of the world : 
Have mercy upon us. 

O Lamb of God, That takest away the sins of the world : 
Have mercy upon us. 

Lamb of God, That takest away the sins of the world : 
Grant us Thy peace. 

Or, in Masses for the departed, 

O Lamb of God, That takest away the sins of the world : 
Grant them rest. 

Adding eternal at the third repetition. 

[ Then the Priest dipped the third portion of the Host into the 
sacrament of the blood, making the sign of the Cross, and saying,] 

May this ho-Hy commingling of the Body and Blood of our 
Lord Jesus Christ be to me and to all who receive it health of 
mind and body, and a healthful preparation towards the 
attainment of everlasting life. Through the same Christ our 
Lord. Amen. 

[Before giving the Peace, the Priest said,] 

O Lord, holy Father, Almighty everlasting God, Grant me 
so worthily to receive this holy Body and Blood of Thy Son 
Jesus Christ our Lord, that I may thereby receive the remis- 
sion of all my sins, and be filled with Thy Holy Ghost, and 
have Thy peace ; for Thou art God alone, and beside Thee 
there is none else, Whose glorious kingdom and dominion 
endureth evermore, world without end. Amen. 

Priest, to the Deacon. Peace be to thee, and to the Church 
of God. 

Answer. And with thy spirit. 

[Before communicating, the Priest, holding the Host with both 
hands, said these private prayers :] 

God the Father, the source and origin of all goodness, 
Who moved by pity didst will that Thine Only-begotten 
should descend to the lower parts of the earth and take flesh, 
which I unworthy hold here in my hands, [bowing to the Host,] 
I adore Thee, I glorify Thee, I praise Thee with the whole 
intention of my mind and heart, and pray that Thou wouldest 
not forsake us Thy servants, but wouldest forgive our sins, 
that we may be able to serve Thee, the only living and true 
God, with pure heart and chaste body. Through the same 
Christ our Lord. Amen. 

Lord Jesu Christ, Son of the living God, Who by the 
will of the Father and the co-operation of the Holy Ghost, 
hast by Thy death given life unto the world : Deliver me, I 
beseech Thee, by this Thy holy Body and Blood from all my 
iniquities and from all evils ; and make me to be always 
obedient unto Thy commandments, and suffer me not to be 
separated from Thee for ever, O Saviour of the world, Who 
witli the Father and the same Holy Ghost livest and reignest 
ever one God, world without end. Amen. 

May the sacrament of Thy Body and Blood, Lord Jesu 
Christ, which, although unworthy, I receive, be not unto me 
for judgement and condemnation ; but of Thy pity be profit- 
able unto me for salvation both of body and soul. Amen. 

[Then with an act of humble reverence he said, before receiv- 
ing,] 

Hail evermore, most holy Flesh of Christ, to me before and 
above all things the sum of delight. May the Body of our 
Lord Jesus Christ be unto me a sinner the way and the life. 

In the Na-I-me of the Father, and of the Son, and of the 
Holy Ghost. Amen. 

[Here he took the Body, first making a Cross with it before his 
mouth. Then, with humble reverence and, devotion towards the 
Blood, he said:] 



Hail evermore, heavenly drink of Jesus' Blood, to me before 
and above all things the sum of delight. May the Body and 
Blood of our Lord Jesus Christ be profitable to me a sinner 
for an everlasting remedy unto eternal life. Amen. 

In the Na-J-me of the Father, and of the Son, and of the 
Holy Ghost. Amen. 

[Here he took the Blood ; and then bending himself said with 
devotion the following prayer:] 

I yield Thee thanks, Lord, holy Father, Almighty ever- 
lasting God, Who hast refreshed me with the most holy Body 
and Blood of Thy Son our Lord Jesus Christ; and I pray that 
this sacrament of our salvation, which I, an unworthy sinner, 
have received, may not come into judgement or condemnation 
against me according to my deserts, but may be for the 
advancement of my soul and body unto life eternal. Amen. 

[Then followed immediately the cleansing of the vessels, the 
Priest carrying the Chalice to the "dexter horn" of the Altar, 
and the Sub-deacon pouring in the wine and water. After this 
the following prayers ivere said,] 

That whicli outwardly with our mouth we have taken, 
grant, Lord, we may with pure mind inwardly receive ; and 
may the gift vouchsafed in this life be to us a healing remedy 
unto that which is to come. 

Lord, may this communion cleanse us from sin, and make 
us partakers of Thy heavenly blessings. 

[The Priest then washed his hands, the Deacon in the mean- 
time folding the Corporals. After which the Priest with his 
assistants said the " Communio," (usually a verse from a 
Psalm,) and after that the Post-communion Colltct or Collects, 
followed by the "Ite, missa est" to mark the conclusion of the 
service. He then, standing before the midst of the Altar, with 
his body inclined and his hands joined, said secretly,] 

Holy Trinity, may this my humble duty and service be 
pleasing unto Thee : and grant that this sacrifice which I un- 
worthy have offered before the eyes of Thy Majesty, may of 
Thy mercy be favourably accepted by Thee, for myself and 
for all those for whom I have offered it : Who livest and 
reignest, ever one God, world without end. Amen. 

[ This done, he raised himself signed the Cross upon his fore- 
head, with the words, In the Name, etc., and left the Altar, 
saying, as he went, the first fourteen verses of tlie Gospel accord- 
ing to St. John. ] 



[II.] 

THE ORDER OF THE COMMUNION COMBINED WITH 
THE PRECEDING LITURGY IN A.D. 1547. 

This begins with an exhortation or warning to be given 
"by the Parson, Vicar, or Curate " to the Parishioners on 
" the next Sunday or Holyday, or at the least one day before 
he shall minister the Communion." This is nearly identical 
with the first Exhortation in the Prayer Book. There is 
then the following Rubric, which shews clearly the purpose 
for which the " Order of Communion " was intended : — 

II The time of the Communion shall be immediately after that 
the Priest himself hath received the Sacrament, without the 
varying of any other rite or ceremony in the Mass (until other 
order shall be provided), but as heretofore usually the Priest 
hath done with the Sacrament of the Body, to prepare, bless, 
and consecrate so much as will serve thepeople ; soitshallcon- 
tinue still after the same manner and form, save that he shall 
bless and consecrate the biggest chalice, or some fair and con- 
venient cup or cups full of ivine with some tvater put unto it ; 
and that day, not drink it tip all himself, but taking one only 
sup or draught, leave the rest upon the Altar covered, and turn 
to them that are disposed to be partakers of the Communion, 
and shall thus exhort them asfolloweth. 

The Exhortation which follows is that beginning, " Dearly 
beloved in the Lord," which is ordered to be used in the 
Prayer Book, and this was succeeded by the shorter one 
beginning, "Ye that do truly and earnestly repent. " After 
this the " Order " proceeded in these words : — 

Then shall a general confession be made, in the name of all those 
that are minded to receive the holy Communion, by one of' them, 
or else by one of the Ministers, or by the Priest himself ; all 
kneeling humbly upon their knees. 

Almighty God, Father of our Lord Jesus Christ, Maker of 
all things, Judge of all men ; We acknowledge and bewail our 
manifold sins and wickedness, which we from timo to time 
most grievously have committed, by thought, word, and 
deed, against Thy Divine Majesty, provoking most justly Thy 



J64 



an 3lntroDuction to tbc JLitutgp. 



wrath and indignation against us. We do earnestly repent, 
and be heartily sorry for these our misdoings ; the remem- 
brance of them is grievous unto us ; the burthen of them is 
intolerable. Have mercy upon us, have mercy upon us, 
most merciful Father ; for Thy Son our Lord Jesus Christ's 
sake, forgive us all that is past, and grant that we may ever 
hereafter serve and please Thee, in newness of life, to the 
honour and glory of Thy Name ; through Jesus Christ our 
Lord. Amen. 

IT Then shall the Priest stand up, and turning him to the 
people, say thus : 

Our blessed Lord, Who hath left power to His Church to 
absolve penitent sinners from their sins, and to restore to the 
grace of the heavenly Father such as truly believe in Christ ; 
Have mercy upon you ; pardon and deliver you from all sins ; 
confirm and strength you in all goodness ; and bring you to 
everlasting life. 

IT Then shall the Priest stand up, and turning him to the 
people, say thus : 

Hear what comfortable words our Saviour Christ saith to 
all that truly turn to Him. 

Come unto Me all that travail and be heavy loaden, and I 
shall refresh you. So God loved the world, that He gave His 
only-begotten Son, to the end that all that believe in Him 
should not perish, but have life everlasting. 

Hear also what St. Paul saith. 

This is a true saying, and worthy of all men to be embraced 
and received, That Jesus Christ came into this world to save 
sinners. 

Hear also what St. John saith. 

If any man sin, we have an Advocate with the Father, 
Jesus Christ the righteous : He it is that obtained grace for 
our sins. 

IT Then shall the Priest kneel down and say, in the name of all 
them that shall receive the Communion, this prayer following : 

We do not presume to come to this Thy Table (0 merciful 
Lord) trusting in our own righteousness, but in Thy manifold 
and great mercies. We be not worthy so much as to gather 
up the crumbs under Thy Table. But Thou art the same Lord, 
Whose property is always to have mercy : Grant us therefore, 
gracious Lord, so to eat the Flesh of Thy dear Son Jesus 
Christ, and to drink His Blood, in these holy Mysteries, that 
we may continually dwell in Him, and He in us, that our sinful 
bodies may be made clean by His Body, and our souls washed 
through His most precious Blood. 

IT Then shall the Priest rise, the people still reverently kneeling, 
and the Priest shall deliver the Communion, first to the Minis- 
ters, if any be there present, that they may be ready to help the 
Priest, and after to the other. And when he doth deliver the 
Sacrament of the Body of Christ he shall say to every one 
these words following, 

The Body of our Lord Jesus Christ, which was given for 
thee, preserve thy body unto everlasting life. 

IT And the Priest delivering the Sacrament of the Blood, and 
giving every one to drink once and no more, shall say, 

The Blood of our Lord Jesus Christ, which was shed for 
thee, preserve thy soul unto everlasting life. 

IT If there be a Deacon or other Priest, then shall he follow 
with the chalice, and as the Priest ministereth the bread, so 
shall he for more expedition minister the wine, in form before 
written. 

% Then shall the Priest, turning him to the people, let the 
people depart with this blessing, 

The peace of God, which passeth all understanding, keep 
your hearts and minds in the knowledge and love of God, and 
of His Son Jesus Christ our Lord. 

IT To the which the people shall answer, 
Amen. 

H Note, that the Bread that shall be consecrated shall be such as 
heretofore hath been accustomed. And every of the said con- 
secrated Breads shall be broken in two pieces, at the least, or 
more by the discretion of the Minister, and so distributed. And 
men must not think less to be received in part, than in the 



whole, but in each of them the ivhole Body of our Saviour Jesus 
Christ. 

IT Note, that if it doth so chance, that the wine hallowed and 
consecrate doth not suffice or be enough for them that do take 
the Communion, the Priest, after the first cup or chalice be 
emptied, may go again to the Altar, and reverently, and 
devoutly prepare, and consecrate another, and so the third, 
or more, likewise beginning at these words, Simili modo post- 
quam cceuatum est, and ending at these words, qui pro vobis 
et pro multis effundetur in remissionem peccatorum, and 
without any levation or lifting up. 



[III.] 

THE FIRST VERNACULAR LITURGY OF THE 
CHURCH OF ENGLAND. 

a.d. 1549. 

The Supper of the Lord, and the Holy Communion, com- 
monly called the Mass. 

The Priest standing humbly afore the midst of the Altar, 
shall say the Lord's Prayer, with this Collect. 

Almighty God, unto Whom all hearts be open, and all 
desires known, and from Whom no secrets are hid : Cleanse 
the thoughts of our hearts, by the inspiration of Thy Holy 
Spirit : that we may perfectly love Thee, and worthily 
magnify Thy holy Name : through Christ our Lord. Amen. 

Then shall he say a Psalm appointed for the Tntroit ; which 
Psalm ended, the Priest shall say, or else the Clerks shall 
sing, 

iii. Lord, have mercy upon us. 

iii. Christ, have mercy upon us. 

iii. Lord, have mercy upon us. 

The7i the Priest standing at God's board shall begin, 

Glory be to God on high. 

The Clerks. And in earth peace, good will towards men, etc. 

Then the Priest shall turn him to the people, and say, 

The Lord be with you. 
The Answer. And with thy spirit. 
The Priest. Let us pray. 

Then shall folloiv the Collect of the day, with one of these two 
Collects following for the King. [Collects the same as at 
present.] 

The Collects ended, the Priest, or he that is appointed, shall read 
the Epistle, in a place assigned for the pui'pose, saying, 

The Epistle of St. Paul, written in the Chapter of 

to the 

The Minister then shall read the Epistle. Immediately after 
the Epistle ended, the Priest, or one appointed to read the 
Gospel, shall say, 

The holy Gospel, written in the Chapter of 

The Clerks and people shall answer, 
Glory be to Thee, Lord. 

The Priest or Deacon then shall read the Gospel: After tlie 
Gospel ended, the Priest shall begin, 

I believe in one God. 

The Clerks shall sing the rest. 

After the Creed ended, shall follow the Sermon or Homily, or 
some portion of one of the Homilies, as they shall be hereafter 
divided: wherein if the people be not exhorted to the worthy 
receiving of the holy Sacrament of the Body and Blood of our 
Saviour Christ, then shall the Curate give this exhortation, to 
those that be minded to receive the same. 

Dearly beloved in the Lord, ye that mind to come, etc. 

In Catliedral churches or other places, where there is daily 
Communion, it shall be sufficient to read this exhortation 
above written, once in a month. And in parish churches, 
up>on the week-days it may be left unsaid. 

And if upon the Sunday or holyday the people be negligent to 
come to the Communion : Then shall the Priest earnestly 
exhort his parishioners, to dAsjwsc themselves to the receiving 



an 3lntrotiuction to tfce JUturgp. 



365 



of the Holy Communion more diligently, saying these or like 

words unto them. 

Dear friends, and you especially upon whose souls I have 
cure and charge, on next, I do intend, by God's grace, 

to offer to all such as shall be godly disposed, the most com- 
fortable Sacrament of the Body and Blood of Christ, etc.. 

Then shall follow for the Offertory one or more of these Sen- 
tences of Holy Scripture, to he sung whiles the people do 
offer, or else one of them to be said by the Minister, imme- 
diately afore the offering. 

Let your light so shine before men, that they may see your 
good works, and glorify your Father Which is in heaven. 
Matt. v. 

Lay not up for yourselves, etc. 

Where there he Clerks, they shall sing one, or many of the 
Sentences above written, according to the length and shortness 
of the time, that the people be offering. 

In the mean time, whiles the Clerks do sing the Offertory, so 
many as are disposed shall offer to the poor men's box every 
one according to his ability and charitable mind. And at the 
offering days appointed, every man and woman shall pay to 
the Curate the due and accustomed offerings. 

Then so many as shall be partakers of the Holy Communion 
shall tarry still in the quire, or in some convenient place nigh 
the quire, the men on the one side, and the women on the other 
side. All other (that mind not to receive the said Holy Com- 
munion) shall depart out of the quire, except the Ministers 
and Clerks. 

Then shall the Minister take so much Bread and Wine, as shall 
suffice for the persons appointed to receive the Holy Com- 
munion, laying the Bread upon the Corporas, or else in the 
Paten, or in some other comely thing prepared for that pur- 
pose : And putting the Wine into the Chalice, or else in some 
fair or convenient cup, prepared for that use (if the Chalice 
will not serve), putting thereto a little pure and clean water : 
And setting both the Bread and Wine upon the Altar : Then 
the Priest shall say, 

The Lord be with you. 
Answer. And with thy spirit. 
Priest. Lift up your hearts. 
Answer. We lift them up unto the Lord. 
Priest. Let us give thanks to our Lord God. 
Answer. It is meet and right so to do. 

The Priest. It is very meet, right, and our bounden duty 
that we should at all times, and in all places, give thanks to 
Thee, Lord, holy Father, Almighty everlasting God. 

Here shall follow the Proper Preface, according to the time (if 
there be any specially appointed), or else immediately shall 
follow, 

Therefore -with Angels, etc. 



PROPER PREFACES 
[as at present]. 

After ivhich Preface shall follow immediately, 

Therefore with Angels and Archangels, and with all the 
holy company of heaven, we laud and magnify Thy glorious 
Name, evermore praising Thee, and saying, 

Holy, Holy, Holy, Lord God of Hosts : heaven and earth 
are full of Thy glory : Hosanna in the highest. Blessed is 
He that cometh in the Name of the Lord : Glory to Thee, O 
Lord, in the highest. 

This the Clerks shall also sing. 

When the Clerks have done singing, then shall the Priest, or 

Deacon, turn him to the people, and say, 

Let us pray for the whole state of Christ's Church. 

Then the Priest, turning him to the Altar, shall say or sing, 
plainly and distinctly, this prayer following : 

Almighty and everliving God, which by Thy holy Apostle 
hast taught us to make prayers and supplications, and to give 
thanks for all men : We humbly beseech Thee most mercifully 
to receive these our prayers, which we offer unto Thy Divine 



Majesty, beseeching Thee to inspire continually the universal 
Church with the spirit of truth, unity, and concord : And 
grant that all they that do confess Thy holy Name, may agree 
in the truth of Thy holy Word, and live in unity and godly 
love. Specially we beseech Thee to save and defend Thy 
servant Edward our King, that under him we may be godly 
and quietly governed. And grant unto his whole Council, 
and to all that be put in authority under him, that they may 
truly and indifferently minister justice, to the punishment of 
wickedness and vice, and to the maintenance of God's true 
religion and virtue. Give grace (0 heavenly Father) to all 
Bishops, Pastors, and Curates, that they may both by their 
life and doctrine set forth Thy true and lively Word, and 
rightly and duly administer Thy holy Sacraments : and to all 
Thy people give Thy heavenly grace, that with meek heart 
and due reverence they may hear and receive Thy holy Word, 
truly serving Thee in holiness and righteousness all the days 
of their life. And we most humbly beseech Thee of Thy 
goodness (0 Lord) to comfort and succour all them, which in 
this transitory life be in trouble, sorrow, need, sickness, or 
any other adversity. And especially we commend unto Thy 
merciful goodness this congregation which is here assembled 
in Thy Name, to celebrate the commemoration of the most 
glorious death of Thy Son : And here we do give unto Thee 
most high praise, and hearty thanks, for the wonderful grace 
and virtue, declared in all Thy Saints, from the beginning of 
the world : And chiefly in the glorious and most blessed Vir- 
gin Mary, mother of Thy Son Jesu Christ our Lord and God, 
and in the holy Patriarchs, Prophets, Apostles, and Martyrs, 
whose examples (0 Lord) and stedfastness in Thy faith, and 
keeping Thy holy commandments, grant us to follow. We 
commend unto Thy mercy (O Lord) all other Thy servants, 
which are departed hence from us, with the sign of faith, and 
now do rest in the sleep of peace : Grant unto them, we be- 
seech Thee, Thy mercy, and everlasting peace, and that, at 
the day of the general resurrection, we and all they which be 
of the mystical Body of Thy Son, may altogether be set on 
His right hand, and hear that His most joyful voice : Come 
unto Me, ye that be blessed of My Father, and possess the 
kingdom, which is prepared for you from the beginning of the 
world : Grant this, Father, for Jesus Christ's sake, our only 
Mediator and Advocate. 

God, heavenly Father, which of Thy tender mercy didst 
give Thine only Son Jesu Christ, to suffer death upon the 
cross for our redemption, Who made there (by His one obla- 
tion, once offered) a full, perfect, and sufficient sacrifice, 
oblation, and satisfaction, for the sins of the whole world, 
and did institute, and in His holy Gospel command us to 
celebrate, a perpetual memory of that His precious death, 
until His coming again : Hear us (O merciful Father) we 
beseech Thee ; and with Thy Holy Spirit and Word vouch- 
safe to bl-p-ess and sane^-tify these Thy gifts, and creatures 
of bread and wine, that they may be unto us the Body and 
Blood of Thy most dearly beloved Son Jesus Christ : Who, in 
the same night that He was betrayed, took Here the 
bread, and when He had blessed, and given Priest must 
thanks, He brake it, and gave it to His dis- take the bread 
ciples, saying: Take, eat; this is My Body into Ms hands. 
which is given for you : do this in remembrance of Me. 

Likewise after supper He took the cup, and when He had 
given thanks, He gave it to them, saying : Drink Here the 
ye all of this, for this is My Blood of the New Priest shall 
Testament, which is shed for you and for many, take the cup 
for remission of sins : do this, as oft as you shall ni0 ' ia,lt ' s - 
drink it, in remembrance of Me. 

These words before rehearsed are to be said, turning still to the 
Altar, without any elevation, or shewing the Sacrament to the 
people. 

Wherefore, Lord and heavenly Father, according to the 
institution of Thy dearly beloved Son, our Saviour Jesu 
Christ, we Thy humble servants do celebrate, and make here 
before Thy Divine Majesty, with these Thy holy gifts, the 
memorial which Thy Son hath willed us to make : having in 
remembrance His blessed Passion, mighty Resurrection, and 
glorious Ascension, rendering unto Thee most hearty thanks, 
for the innumerable benefits procured unto us by the same, 
entirely desiring Thy fatherly goodness mercifully to accept 
this our Sacrifice of praise and thanksgiving : most humbly 
beseeching Thee to grant, that by the merits and death of 
Thy Son Jesus Christ, and through faith in His Blood, we 
and all Thy whole Church may obtain remission of our sins, 
and all other benefits of His Passion. And here we offer and 
present unto Thee (O Lord) ourself, our souls, and bodies, to 



;66 



an Introduction to tbe Liturgp. 



be a reasonable, holy, 'and lively sacrifice unto Thee : humbly 
beseeching Thee, that whosoever shall be partakers of this 
Holy Communion, may worthily receive the most precious 
Body and Blood of Thy Son Jesus Christ, and be fulfilled with 
Thy grace and heavenly benediction, and made one body with 
Thy Son Jesus Christ, that He may dwell in them, and they 
in Him. And although we be unworthy (through our manifold 
sins) to offer unto Thee any sacrifice : yet we beseech Thee to 
accept this our bounden duty and service, and command these 
our prayers and supplications, by the ministry of Thy holy 
Angels, to be brought up into Thy holy Tabernacle before 
the sight of Thy Divine Majesty ; not weighing our merits, 
but pardoning our offences, through Christ our Lord ; by 
Whom, and with Whom, in the unity of the Holy Ghost, 
all honour and glory be unto Thee, O Father Almighty, 
world without end. Amen. 

Let us pray. 

As our Saviour Christ hath commanded and taught us, we 
are bold to say, Our Father, Which art in heaven, hallowed 
be Thy Name. Thy kingdom come. Thy will be done in 
earth, as it is in heaven. Give us this day our daily bread. 
And forgive us our trespasses, as we forgive them that tres- 
pass against us. And lead us not into temptation. 

The Answer. But deliver us from evil. Amen. 

Then shall the Priest say, 

The peace of the Lord be alway with you. 

The Clerks. And with thy spirit. 

The Priest. Christ our Paschal Lamb is offered up for us, 
once for all, when He bare our sins on His Body upon the 
cross ; for He is the very Lamb of God, that taketh away the 
sins of the world : wherefore let us keep a joyful and holy 
feast with the Lord. 

Sere the Priest shall turn him toward those that come to the 
Holy Communion, and shall say, 

You that do truly and earnestly repent you of your sins to 
Almighty God, and be in love and charity with your neigh- 
bours, and intend to lead a new life, following the command- 
ments of God, and walking from henceforth in His holy ways : 
draw near and take this Holy Sacrament to your comfort, 
make your humble confession to Almighty God, and to His 
holy Church here gathered together in His Name, meekly 
kneeling upon your knees. 

Then shall this general Confession be made, in the name of all 
those that are minded to receive the Holy Communion, either 
by one of them, or else by one of the Ministers, or by the Priest 
himself, all kneeling humbly upon their knees. 

[Here follow the Confession, the Absolution, the Comfort- 
able Words, and the Prayer of Humble Access.] 

Then shall the Priest first receive the Communion in both kinds 
himself, and next deliver it to other Ministers, if any be there 
present (that they may be ready to help the chief Minister), 
and after to the people. 

A ml when he delivereth the Sacrament of the Body of Christ he 
shall say to every one these words : 

The Body of our Lord Jesus Christ, which was given for 
thee, preserve thy body [and soul] unto everlasting life. 

And the Minister delivering the Sacrament of the Blood, and 
giving every one to drink, once and no more, shall say, 

The Blood of our Lord Jesus Christ, which was shed for 
thee, preserve thy [body and] soul unto everlasting life. 

If there be a Deacon or other Priest, then shall he follow with 
the Chalice : and as the Priest ministereth the Sacrament of 
the Body, so shall he (for more expedition) minister the Sacra- 
ment of the Blood, inform before written. 

In the Communion time the Clerks shall sing, 

ii. Lamb of God, that takest away the sins of the world : 
have mercy upon us. 

Lamb of God, that takest away the sins of the world : 
grant us Thy peace. 

Beginning so soon as tlve Priest doth receive the Holy Com- 
munion, and when the Communion is ended, then shall the 
Clerks sing the Post-Communion. 



Sentences of Holy Scripture, to be said or sung every day one 
after the Holy Communion, called the Post-Communion. 
If any man will follow Me, let him forsake himself, and 
take up his cross, and follow Me. Matt. xvi. 

Whosoever shall endure unto the end, he shall be saved. 
Mark xiii. 

Praised be the Lord God of Israel, for He hath visited and 
redeemed His people : therefore let us serve Him all the clays 
of our life, in holiness and righteousness accepted before Him. 
Luke i. 

Happy are those servants, whom the Lord (when He cometh) 
shall rind waking. Luke xii. 

Be ye ready, for the Son of Man will come at an hour when 
ye think not. Luke xii. 

The servant that knoweth his master's will, and hath not 
prepared himself, neither hath done according to his will, 
shall be beaten with many stripes. Luke xii. 

The hour cometh, and now it is, when true worshippers 
shall worship the Father in spirit and truth. John iv. 

Behold, thou art made whole, sin no more, lest any worse 
thing happen unto thee. John v. 

If ye shall continue in My word, then are ye My very dis- 
ciples, and ye shall know the truth, and the truth shall make 
you free. John viii. 

While ye have light believe on the light, that ye may be 
the children of light. John xii. 

He that hath My commandments, and keepeth them, the 
same is he that loveth Me. John xiv. 

If any man love Me, he will keep My word, and My Father 
will love him, and We will come unto him, and dwell with him. 
John xiv. 

If ye shall bide in Me, and My word shall abide in you, ye 
shall ask what ye will, and it shall be done to you. John xv. 
Herein is My Father glorified, that ye bear much fruit, and 
become My disciples. John xv. 

This is My commandment, That you love together, as I 
have loved you. John xv. 

If God be on our side, who can be against us ? which did 
not spare His own Son, but gave Him for us all. Rom. viii. 

Who shall lay any thing to the charge of God's chosen ? it is 

God that justifieth ; who is he that can condemn ? Rom. viii. 

The night is past, and the day is at hand ; let us therefore 

cast away the deeds of darkness, and put on the armour of 

light. Rom. xiii. 

Christ Jesus is made of God, unto us, wisdom, and right- 
eousness, and sanctifying, and redemption, that (according as 
it is written) He which rejoiceth, should rejoice in the Lord. 
1 Cor. i. 

Know ye not that ye are the temple of God, and that the 
Spirit of God dwelleth in you ? If any man defile the temple 
of God, him shall God destroy. 1 Cor. iii. 

Ye are dearly bought ; therefore glorify God in your bodies, 
and in your spirits, for they belong to God. 1 Cor. vi. 

Be you followers of God as dear children, and walk in love, 
even as Christ loved us, and gave Himself for us an offering 
and a Sacrifice of a sweet savour to God. Eph. v. 

Then the Priest shall give thanks to God, in the name of all 
them that have communicated, turning him first to the people 
and saying, 

The Lord be with you. 
The A nswer. And with thy spirit. 
The Priest. Let us pray. 
Almighty and everliving God, we most heartily thank Thee, 
etc. 

Then the Priest turning him to the people, shall let them depart 
loith this blessing : 

The peace of God (which passeth all understanding) keep 
your hearts and minds in the knowledge and love of God, and 
of His Son Jesus Christ our Lord : And the blessing of God 
Almighty, the Father, the Son, and the Holy Ghost, be 
amongst you and remain with you alway. 

Then the people shall ansicer, 

Amen. 

Where there are no Clerks, there the Priest shall say all things 
appointed here for them to sing. 

Wlien the Holy Communion is celebrate on the ivork-day, or in 
private houses : Then may be omitted the Gloria in Excelsis, 
the Creed, the Homily, and the Exhortation, beginning, Dearly 
beloved, etc. 



an Smtotjuction to the Hitutgp. 



367 



[IV.] 

THE SCOTTISH LITURGY. 

[a.d. 1764.] 

In the Communion Office of the Church of Scotland, the 
Offertory is followed immediately by the Sursum Corda, 
Preface, and Sanctus. It then proceeds as follows : — 

Then the Presbyter, standing at stich a part of the Holy Table, 
as he may, with the most ease and decency, use both his hands, 
shall say the Prayer of Consecration, as folloiveth : 

All glory be to Thee, Almighty God, our heavenly Father, 
for that Thou, of Thy tender mercy, didst give Thy only Son, 
Jesus Christ, to suffer death upon the cross for our redemp- 
tion ; Who (by His own oblation of Himself once offered) 
made a full, perfect, and sufficient sacrifice, oblation, and 
satisfaction, for the sins of the whole world, and did institute, 
and in His holy Gospel command us to continue, a perpetual 
memorial of that, His precious death and sacrifice, until His 
coming again. 

For, in the night that He was betrayed (here the Presbyter is 
to take the paten into his hands) He took bread, and when He 
had given thanks (and here to break the bread), He brake it, 
and gave it to His disciples, saying, Take, eat (and here to lay 
his hands upon all the bread), This is My Body, which is given 
for you : do this in remembrance of Me. 

Likewise, after supper (here he is to take the cup into his 
hand), He took the cup ; and when He had given thanks, He 
gave it to them, saying, Drink ye all of this (and here to lay 
his hands upon every vessel [be it chalice or ft agon] in tvhich there 
is any wine to be consecrated), for this is My Blood, of the New 
Testament, which is shed for you, and for many, for the remis- 
sion of sins : do this, as oft as ye shall drink it, in remem- 
brance of Me. 

Wherefore, Lord, and heavenly Father, according to the 
institution of Thy dearly beloved Son, our 

ie a ion. g av J 0Ur) Jesus Christ, we, Thy humble servants, 
do celebrate and make here, before Thy Divine Majesty, with 
these Thy holy gifts, which we now offer unto Thee, the 
memorial. Thy Son hath commanded us to make; having in 
remembrance His blessed Passion and precious Death, His 
mighty Resurrection and glorious Ascension ; rendering unto 
Thee most hearty thanks for the innumerable benefits pro- 
cured unto us by the same. 

And we most humbly beseech Thee, O merciful Father, 

to hear us, and, of Thy almighty goodness, 

lon " vouchsafe to bless and sanctify, with Thy Word 

and Holy Spirit, these Thy gifts and creatures of Bread and 

Wine, that they may become the Body and Blood of Thy 

most dearly beloved Son. 

And we earnestly desire Thy fatherly goodness, mercifully 
to accept this our Sacrifice of praise and thanksgiving, most 
humbly beseeching Thee to grant, that by the merits and 
death of Thy Son, Jesus Christ, and through faith in His 
Blood, we and all Thy whole Church may obtain remission of 
our sins, and all other benefits of His Passion. 

And here we humbly offer and present unto Thee, O Lord, 
ourselves, our souls and bodies, to be a reason- 
ed I^ete'' ' 1 able ' hol y' and livel y sacrince un t Thee, be- 
seeching Thee, that whosoever shall be partakers 
of this Holy Com: iunion, may worthily receive the most 
precious Body and Blood of Thy Son, Jesus Christ, and be 
filled with Thy grace and heavenly benediction, and made 
one body with Him, that He may dwell in them, and they in 
Him. 

And although we are unworthy, through our manifold sins, 
to offer unto Thee any sacrifice ; yet we beseech Thee to 
accept this our bounden duty and service, not weighing our 
merits, but pardoning our offences, through Jesus Christ our 
Lord ; 

By Whom, and with Whom, in the unity of the Holy 
Ghost, all honour and glory be unto Thee, Father Almighty, 
world without end. Amen. 

Let us pray for the whole state of Christ's Church. 

Almighty and everliving God, Who by Thy holy Apostle 
hast taught us to make prayers and supplications, and to give 
thanks for all men; We humbly beseech Thee, most merci- 
fully to accept our alms and oblations, and to receive these 
our prayers, which we offer unto Thy Divine Majesty ; be- 
seeching Thee to inspire continually the universal Church 
with the spirit of truth, unity, and concord : and grant that 



all they that do confess Thy holy Name, may agree in the 
truth of Thy holy Word, and live in unity and godly love. 

We beseech Thee to save and defend all Christian Kings, 
Princes, and Governors, and especially Thy 
servant Victoria our Queen, that under her we Commemom- 
may be godly and quietly governed ; and grant l°vi ng .°' t ' ' e 
unto her whole Council, and to all who are put 
in authority under her, that they may truly and indifferently 
minister justice, to the punishment of wickedness and vice, 
and to the maintenance of Thy true religion and virtue. 

Give grace, O heavenly Father, to all Bishops, Priests, and 
Deacons, that they may, both by their life and doctrine, set 
forth Thy true and lively Word, and rightly and duly admin- 
ister Thy holy Sacraments. 

And to all Thy people give Thy heavenly grace, that with 
meek heart and due reverence they may hear and receive Thy 
holy Word, truly serving Thee in holiness and righteousness, 
all the days of their life. 

And we commend especially to Thy merciful goodness the 
congregation which is here assembled in Thy Name, to cele- 
brate the commemoration of the most precious death and 
sacrifice of Thy Son, and our Saviour, Jesus Christ. 

And we most humbly beseech Thee, of Thy goodness, 
Lord, to comfort and succour all those, who in this transitory 
life are in trouble, sorrow, need, sickness, or any other adver- 
sity. 

And we also bless Thy holy Name, for all Commemora- 
Thy servants, who having finished their course lion of the 
in faith, do now rest from their labours. Dead. 

And we yield unto Thee most high praise, and hearty 
thanks, for the wonderful grace and virtue declared in all 
Thy Saints, who have been the choice vessels of Thy grace, 
and the lights of the world in their several generations : most 
humbly beseeching Thee, to give us grace to follow the 
example of their stedfastness in Thy faith, and obedience to 
Thy holy commandments ; that at the day of the general 
resurrection, we, and all they who are of the mystical Body 
of Thy Son, may be set on His right hand, and hear His most 
joyful voice, Come, ye blessed of My Father, inherit the king- 
dom prepared for you from the foundation of the world. 

Grant this, Father, for Jesus Christ's sake, our only 
Mediator and Advocate. Amen. 

Then shall the Presbyter say, 

As our Saviour Christ hath commanded and taught us, wc 
are bold to say, Our Father, etc. 

Then the Presbyter shall say to them that come to receive the 
Holy Communion, this invitation : 

Ye that do truly and earnestly, etc. 

[Then follow the Confession, the Absolution, the Comfort- 
able Words, and the Collect of Humble Access, as in the 
English Office.] 

Then shall the Bishop, if he be present, or else the Presbyter 
that celebrateth, first receive the Communion in both kinds 
himself, and next deliver it to other Bishops, Presbyters, and 
Deacons (if there be any present), and after to the people in 
due order, all humbly kneeling. And when he receiveth him- 
self, or delivereth the Sacrament of the Body of Christ to 
others, he shall say, 

The Body of our Lord Jesus Christ, which was given for 
thee, preserve thy body and soul unto everlasting life. 

Here the person receiving shall say, Amen. 

And the Presbyter or Minister that receiveth the Cup himself, 
or delivereth it to others, shall say this Benediction, 

The Blood of our Lord Jesus Christ, which was shed for 
thee, preserve thy body and soul unto everlasting life. 

Here the person receiving shall say, Amen. 

If the consecrated bread or ivine, be all spent before all hare 
communicated, the Presbyter is to consecrate more, according 
to the form before prescribed, beginning at the words. All 
glory be to Thee, etc., and ending with the words, that they 
may become the Body and Blood of Thy most dearly beloved 
Son. 

When all have communicated, he that celebrates shall go to 
the Lord's Table, and cover with a fair linen cloth that which 
remaineth of the consecrated elements, and then say, 
Having now received the precious Body and Blood of 

Christ, let us give thanks to our Lord Cod, Who hath 



:68 



an JntroDuction to tfje lUturgp. 



graciously vouchsafed to admit us to the participation of His 
holy Mysteries ; and let us beg of Him grace to perform our 
vows, and to persevere in our good resolutions ; and that, 
being made holy, we may obtain everlasting life, through the 
merits of the all-sufficient Sacrifice of our Lord and Saviour 
Jesus Christ. 

Then the Presbyter shall say this Colled of Thanksgiving, as 
followeth. 

Almighty and everliving God, we most heartily thank 
Thee, etc. [And the Office closes with the "Gloria in Excel- 
sis," the Peace, and the Blessing, as in the English Use.] 



[V.] 

THE AMERICAN LITURGY. 

The order and arrangement of the Communion Office of the 

American Church is the same as our own, with this one 

important difference, viz. that the Prayer of Oblation and 

the Invocation have been restored to their place in immediate 

connection with the Prayer of Consecration, which now closely 

resembles that of the Scottish Liturgy, and is as follows : — 

All glory be to Thee, Almighty God, our heavenly Father, 

for that Thou of Thy tender mercy didst give 

*. ^5 re ( £ e Thine only Son Jesus Christ to suffer death upon 

the Paten into * ne cross for our redemption ; Who made there 

his hands. (by His one oblation of Himself once offered) a 

b And here to f u H > perfect, and sufficient sacrifice, oblation, 

^fjndlltet and satisfaction for the sins of the whole world ; 

lay his hand and did institute, and in His holy Gospel com- 

•upon all the mand us to continue, a perpetual memory of 

^Here he is * na * ^ s P rec i° us death and sacrifice until His 

coming again : For in the night in which He 

was betrayed, (a) He took bread ; and when He 

had given thanks, (b) He brake it, and gave it 

to His disciples, saying, Take, eat ; (c) this is 

My Body, which is given for you ; do this in 

remembrance of Me. Likewise, after supper, 

(d) He took the cup ; and when He had given 

thanks, He gave it to them, saying, Drink ye 

all of this ; for (e) this is My Blood, of the New Testament, 



to take the Cup 
into his hand. 

e And here 
he is to lay 
his hand upon 
every Vessel in 
which there is 
any Wine to be 
consecrated. 



which is shed for you, and for many, for the remission of tin : 
do this, as oft as ye shall drink it, in remembrance of Me. 
Wherefore, Lord and heavenly Father, according to the 

institution of Thy dearly beloved Son our Saviour „,, „., .. 
t /-u • i. J rni i 1 1 i. j i ■» he Oolatwn. 

Jesus Christ, we, Uiy humble servants, do cele- 
brate and make here before Thy Divine Majesty, with these 
Thy holy gifts, which we now offer unto Thee, the memorial 
Thy Son hath commanded us to make ; having in remembrance 
His blessed Passion and precious Death, His mighty Resur- 
rection and glorious Ascension ; rendering unto Thee most 
hearty thanks, for the innumerable benefits procured unto 
us by the same. And we most humbly beseech Thee, O 

merciful Father, to hear us ; and, of Thy al- „, , 

... , ' ■ » , ',, ' j Vr The Invocation. 

mighty goodness, vouchsafe to bless and sanctity, 

with Thy Word and Holy Spirit, these Thy gifts and creatures 
of bread and wine ; that we, receiving them according to Thy 
Son our Saviour Jesus Christ's holy institution, in remem- 
brance of His Death and Passion, may be partakers of His 
most blessed Body and Blood. And we earnestly desire Thy 
fatherly goodness, mercifully to accept this our Sacrifice of 
praise and thanksgiving ; most humbly beseeching Thee to 
grant, that by the merits and death of Thy Son Jesus Christ, 
and through faith in His Blood, we, and all Thy whole Church, 
may obtain remission of our sins, and all other benefits of His 
Passion. And here we offer and present unto Thee, Lord, 
ourselves, our souls, and bodies, to be a reasonable, holy, and 
living sacrifice unto Thee ; humbly beseeching Thee, that we, 
and all others who shall be partakers of this Holy Com- 
munion, may worthily receive the most precious Body and 
Blood of Thy Son Jesus Christ, be filled with Thy grace and 
heavenly benediction, and made one body with Him, that 
He may dwell in them, and they in Him. And although we 
are unworthy, through our manifold sins, to offer unto Thee 
any sacrifice ; yet we beseech Thee to accept this our bounden 
duty and service, not weighing our merits, but pardoning our 
offences ; through Jesus Christ our Lord ; by Whom, and 
with Whom, in the unity of the Holy Ghost, all honour and 
glory be unto Thee, Father Almighty, world without end. 
A men. 

Here shall be sung a Hymn, or Part of a Hymn, from the 
Selection for the Feasts and Fasts, etc. 



THE ORDER FOE THE 

ADMINISTRATION OF THE LORD'S SUPPER, 

OR 

HOLT COMMUNION. 



1 So many as intend to be partakers of the holy Com- 
munion shall signify their Names to the " Curate, 
at least some time the day before. 



a i.e. The Priest 
who haG the Cure 
of souls. 



IT And if any of those be an open and notorious evil 
liver, or have done any wrong to his neighbours 
by word or deed, so that the congregation be 



THE TITLE. 

The Order for the Administration] The Title of this Office 
in the Prayer Book of 1549 was, "The Supper of the Lord, 
and the Holy Communion, commonly called the Mass. " It 
is evident that the Reformers did not see any reasou why this 
Sacrament should not still be commonly called "The Mass ;" 
but the name soon dropped out of use after the introduction 
of the vernacular into Divine Service, and it was not printed 
as a third title in 1552, or in any subsequent Prayer Books. 

the Lord's Supper] The use of this name for the Eucharist 
is almost entirely modern. It is occasionally, but very rarely, 
found in the writings of the Fathers as a designation of the 
Sacrament in its aspect of a Communion [Aug. Ep. liv. 7, 
cxviii. 5] ; but it was used in the Primitive Church as the 
name of the Love Feast [see Annol. Bible, iii. 435], and in 
later ages, when the Love Feasts had become obsolete, as that 
of the Last Supper, and especially with reference to our Lord's 
act of love in washing the feet of His disciples. Hence 
Maundy Thursday is always called " Casna Domini" in the 
Liturgical books of the Western Church. The name was 
adopted by the early Lutherans in the Confession of Augs- 
burg [a.d. 1530] as that of the Holy Eucharist, and also by 
Calvin in his Institutes. [Cauvih's Inst. iv. 22.] Its first use 
in that sense in England was in an Act of Parliament of a.d. 
1547, which speaks of the Holy Eucharist as being "com- 
monly called the Sacrament of the Altar, and in Scripture 
the Supper and Table of the Lord, the Communion, and par- 
taking of the Body and Blood of Christ." [1 Edw. VI. cap. 1.] 
The name thus given to the holy Sacrament has led many to 
confuse the Lord's Last Supper x with the institution of the 
Sacrament itself, which it is expressly said took place " after 
supper " [Luke xxii. 20], and "when He had supped." [1 Cor. 
xi. 25.] 

or Holy Communion'] Among other names given to the 
Eucharist, Cardinal Bona mentions this as an ancient one ; 
and says of the term that it is applied not only to the use of 
the Sacrament, but also to the sacrifice of it, because without 
the communion of the Celebrant there is no sacrifice. His 
words are, "... sed quia in ea sit consecratio, et participatio 
corporis et sanguinis Christi, et ideo sine communione esse 
non potest." The name is Scriptural in the strictest sense, 
St. Paul saying, "The Cup of blessing which we bless, is it 
not the Communion of the Blood of Christ ? The Bread which 
we break, is it not the Communion of the Body of Christ? " 
[1 Cor. x. 16.] St. Paul uses the term not primarily of the 
fellowship which Christians thus maintain with each other by 
means of the Sacrament, but of the fellowship which is thus 
originated through the communion established between the 
Head and His members by communication to them of His 
Body and His Blood in that Sacrament. As our Church has 

1 Pictures are still the boolts of the unlearned, and many persons derive 
their impressions of the Institution of the Eucharist from Leonardo da 
Vinci's picture of the Last Supper. This picture was painted for the refec- 
tory of the Dominican convent of St. Maria delle Grazie at Milan, and was 
intended to represent, as an appropriate subject for such a place, our Lord's 
parting meal with His disciples. It is sometimes copied in sculpture, or in 
paintings or painted glass, and placed over the altar, and thus tho error is 
propagated. 



happily consecrated the term Bible by calling the book of the 
Scriptures the "Holy Bible," so by the prefix " Holy " to the 
word "Communion" a sacred distinctive title is given to the 
Sacrament which it designates, expressive of its relation both 
to God and man. 

The name of highest dignity and of greatest antiquity is 
that of "The Eucharist," or Sacrifice of Thanksgiving, which 
is derived from our Lord's own act of giving thanks or 
" Eucharistizing " at its Institution, an act always com- 
memorated in its celebration. [Luke xxii. 19 ; 1 Cor. xi. 24] 
This is the term used by St. Ignatius, the contemporary of 
St. John [Ign. Philad. iv. , Smyrn. 6] ; and a few years after 
[a.d. 140] Justin Martyr writes of the Sacrament, "And this 
taking of food is called among us the Eucharist. " [Just. 
Mart. Apol. i. 66.] 

THE INTRODUCTORY RUBRICS. 

at least some time the day before] In the Liturgy of 1549 and 
1552 the direction was "overnight, or else in the morning, 
afore the beginning of Matins, or immediately after." This 
implies, as Cosin remarks, " a certain distance of time between 
Morning Prayer and High Service. A rule which is at this 
time duly observed in York and Chichester, but by negligence 
of ministers, and carelessness of people, wholly omitted in 
other places." [Cosin's Works, v. 83.] It also shews the 
intention of the Church, that Mattins should be said before 
the Celebration of Holy Communion, which is to be inferred 
likewise from the fact that on Palm Sunday the Proper 
Second Lesson at Mattins is Matt. xxvi. and the Gospel is 
Matt, xxvii. , and on Good Friday the Proper Second Lesson 
is John xviii. and the Gospel is John xix. This is a very 
ancient rule of the Church of England ; as, e.g., in some con- 
stitutions of the Province of Canterbury, a.d. 1322, it is 
ordered, "Let no parish priest celebrate mass till he hath 
finished matins, prime, and undern 2 [tierce]. " G rindal, in 
his Injunctions as Archbishop of York, in 1571, ordered the 
Morning Prayer, Litany, and Communion to be said together 
"without any intermission;" there being, doubtless, some 
local or temporary reason for his so doing. 

And if any] These disciplinary Rubrics formed part of the 
First Reformed Liturgy of 1549. The English, like the 
Scottish and Continental Reformers, laid great stress on dis- 
cipline. The definition of the Church in the Homily for 
Whitsunday includes among its marks, "The right use of 
Ecclesiastical Discipline ; " and that in the Catechism of 1553, 
" Brotherly correction and excommunication, or banishing 
those out of the Church that will not amend their lives. " 
Comp. also Art. 33, and Canon 26. The disuse of it in 
modern times is due partly to the sturdy individualism and 
indisposition to submit to authority which is part of our 
national character, and partly to the fact that no sufficient 
method was devised of supporting the Curate in the exercise 
of this part of his duty. It is perhaps, to some extent, prac- 
tically compensated for by the voluntary abstinence from the 
Lord's Table of almost all " open and notorious evil livers. " 

- Johnson's Canons, ii. !S3S. 



;70 



<£be Communion. 



thereby offended ; the Curate, having knowledge 
thereof, shall call him and advertise him, that in 
any wise he presume not to come to the Lord's 
Table, "until he have openly declared himself to have 
truly repented, and amended his former naughty 
life, that the congregation may thereby be satis- 
fied which before were offended ; and that he have 
recompensed the parties to whom he hath done 
wrong; or at least declare himself to be in full 
purpose so to do, as soon as he conveniently 
may. 

U Tlie same order shall the Curate use with those 
betwixt whom he perceiveth malice and hatred to 
reign ; not suffering them to be partakers of the 
Lord's Table, until he know them to be reconciled. 
And if one of the parties so at variance be content 
to forgive from the bottom of his heart all that 



a until 
(.661J. 



b From here to the 
end of the Rubric 
was inserted in 
1661. 



c Usually the Arch- 
il.:.!. :on. 



d See Canon 26. 



the other hath trespassed against him, and to 
make Amends for that he himself hath offended ; 
and the other party will not be persuaded to a 
godly unity, but remain still in his frowardness 
and malice : the Minister in that case ought to 
admit the penitent person to the holy Communion, 
and not him that is obstinate. * Provided that 
every Minister so repelling any, as is specified in 
this, or the next precedent Paragraph of this 
Eubrick, shall be obliged to give an account of 
the same to the c Ordinary within fourteen days 
after at the farthest. And the Ordinary shall pro- 
ceed against the offending person according to the 
d Canon. 

^1 The Table, at the Communion time having a fair 
white linen cloth upon it, shall stand in the body 
of the Church, or in the Chancel, where Morning 



the Lord's Table] The word Altar, retained in the Liturgy 
of 1549, was entirely dropped in the Revision of 1552. The 
motive was the necessity [1] of disabusing the minds of the 
people of the gross and superstitious notions with reference 
to the Eucharistic Sacrifice (amounting to a belief in an actual 
reiteration of the sacrifice of the Cross) which had gradually 
grown up during the latter centuries of the mediaeval period ; 
and [2] of bringing back into its due prominence the truth 
(which the denial of the Cup, and the usually exclusive com- 
munion of the Celebrant, had most grievously obscured) that 
this holy ordinance is intended to be a means of heavenly 
communion with Christ by the spiritual feeding on His most 
precious Body and Blood. The consequence of this, and of 
some other changes made at the same time in the same direc- 
tion (such, for instance, as the removal of the Prayer of Obla- 
tion from its place immediately after the Consecration, the 
placing of the Altar — during the century which immediately 
followed the Reformation — in most instances "table-wise," 
in the middle of the chancel or of the nave, so that the 
Celebrant standing, as usual, at the middle of the long side, 
faced south instead of east), has been the partial obscuration 
of the sacrificial aspect of the Holy Eucharist, and the almost 
exclusive concentration of popular belief on its communion 
aspect. Only those ignorant of theology can maintain that 
there is any contradiction between the two. They are in 
truth correlative and mutually complementary. The Holy 
Communion is, [1] A solemn presentation and pleading before 
Almighty God of the one, only, unique, and absolutely suffi- 
cient Sacrifice once and for ever finished upon the Cross, and 
the earthly counterpart of that perpetual presentation of it, 
and of Himself, which is made in Heaven by the one and 
only true Priest, Who "ever liveth to make intercession for 
us" in His "unchangeable Priesthood," as our "High Priest 
for ever." [Heb. vii — x.] And in this aspect that whereon 
it is celebrated is rightly called, and in ordinary speaking we 
do call it, an "Altar." [Heb. xiii. 10.] It is [2] A Feast, 
after an heavenly and spiritual manner, upon that one Sacrifice 
so pleaded and presented, i. e. upon the Body and Blood of 
Christ, and in this aspect the Altar is rightly called a "Table" 
[1 Cor. x. 16-21], though the word "Altar" is twice used by 
St. Paul [1 Cor. ix. 13; Heb. xiii. 10] in connection with the 
"partaking" of it. In Scriptural usage the words are 
synonymous, i.e. different names for the same thing in dif- 
ferent aspects, or as respects different uses of it. [See Isa. 
lxv. 11; Ezek. xxiii. 41, xxxix. 17-20, xli. 22, xliv. 15, 16; 
Mai. i. 7, 12; 1 Cor. x. 16-21.] The word " Altar " is still 
retained throughout in the Form for the Coronation of the 
Kings and Queens of England in Westminster Abbey [Mas- 
kell's Mon. Bit. ii. 92, ed. 1882], and is used throughout the 
' ' Office of Institution of Ministers into Parishes or Churches, " 
set forth in the General Convention of the American Branch 
of the English Church in 1804 and 1808. In the Apostolic 
Fathers the word " Table " is never used for " Altar," and in 
the Ecclesiastical writers of the first three centuries after 
Christ only once. [.See also the Introduction to this Office, 
p. 357.] 

It may be added that the term " Communion Table " is 
not to be found in the Prayer Book, the Table being invariably 
viewed as the Table of the Lord, and not that of the Com- 
municants. 

a fair white linen cloth] To understand the force of a law, 
we must understand the meaning which was given to its 
words at the time when it was imposed. The application of 
this rule to these words of the Rubric will shew us that they 



mean a beautiful linen cloth, not one that is simply clean. 
So "fayre" is translated "pulcher, venustus, decorus, bellus," 
in the Promptorium Parvulorum ; and of the seventeen mean- 
ings given to this adjective by Johnson, that of pulcher only 
is to be found in the English Bible. Thus the Bible speaks 
of "fair colours" [Isa. liv. 11], and "fair jewels" [Ezek. 
xvi. 17 et sqq.], and of One Who is "fairer than the children 
of men." [Ps. xlv. 3.] Linen which is simply clean and white 
is called in the Bible "pure and white"[Rev. xv. 6], or "clean 
and white" [Rev. xix. 14], or "fine linen," the two former 
adjectives being both renderings of the same word, which 
is Ka9apbv, in the original. Hence a "fair white linen cloth" 
does not mean merely a "plain, clean linen cloth," but a white 
linen cloth which has been made beautiful for its specific 
purpose by the addition of fitting ornamentation. 

Since the invention of "damask " linen, the ornament thus 
wrought in the course of manufacturing the fabric has been 
very generally adopted ; but plain, undamasked, linen may 
be made much more "fair" by means of embroidery; and 
common-sense will shew that the word "white" limits the 
colour of the "linen cloth," not of its ornamentation. 

In recent times a custom has been introduced of spreading 
a large white cloth over the Lord's Table, in the same manner 
as an ordinary table is prepared for a meal. This is, however, 
an innovation introduced into the Church at a time when ali 
such arrangements were left to pew-openers and sextons. 
The "fair white linen cloth" here ordered, and that with 
which the Celebrant is directed to cover " what remaineth of 
the consecrated elements," are the corporalia of the ancient 
Rubrics, otherwise called palla linea; a third being used by 
custom to cover the middle part of the Altar during the cele- 
bration: this being spread by the Celebrant or one of his 
Ministers. The object of using such a cloth is not to give 
the idea of a meal, but to carry out the symbolism of the 
"linen clothes," in which our Lord's body was wound before 
it was placed in the sepulchre, and which were found there, 
laid in exact order, after the Resurrection. [John xx. 7. ] It 
is a memorial also of that shining raiment, " exceeding white 
as snow " [Mark ix. 3], in which His transfigured Body 
appeared to the three disciples ; and it is further observable 
that fine or white linen is ever represented as the clothing of 
those who dwell in Heaven. 

The custom of the Church is to have the linen cloth two or 
three inches wider than the ritual mensa, i.e. the slab of the 
table, and sufficiently long to hang down nearly to its base at 
the north and south ends. 

in the body of the Church, or in the Chancel] The explana- 
tion of these words is that it was the custom for the com- 
municants to kneel all at once in the chancel, the clergy 
carrying the consecrated elements to them as they knelt. 1 
But the number of communicants wa3 sometimes too large 
for the chancel to hold all at once, and when moveable altars 
were substituted for fixed ones, it was permitted under such 
circumstances to transfer them to the nave, and celebrate 
there instead of in the chancel. Thus the Archbishops and 
Bishops, in their "Interpretations" of Queen Elizabeth's 
Injunctions, direct, "Item. That the table be removed out of 
the choir into the body of the church, before the chancel door, 
where either the choir seemeth to be too little, or at great 
feasts of receivings. And at the end of the Communion to be 

1 Chancel rails were first ordered by Archbishop Laud, chiefly for the 
purpose of keeping dogs away from the Holy Table. They were forbidden 
by Parliament in 1641. Where there are Chancel screens, Altar rails are 
hardly necessary. 



€&e Communion. 



i7i 



and Evening Prayer are appointed to be said. 
And the Priest standing at the ■ north side of the 



a " north part " was 
originally written 
in the MS., but 
"part " was crossed 



Table shall say the Lord's Prayer, with the Collect 
following, the people kneeling. 



through with the pen, and "side" inserted ill Sancroft's hand. CotHp. Liturgy of St. Chrysostom, 5<« Toy 'fiapuov fAipove. 



*/~\UR Father, Which art in heaven, Hallowed 
v^ be Thy Name. Thy Kingdom come. Thy 
will be done in earth, As it is in heaven. Give 
us this day our daily bread. And forgive us our 
trespasses, As we forgive them that trespass 
against us. And lead us not into temptation ; 
But deliver us from evil. Amen. 

IT The Collect. 
ALMIGHTY God, unto Whom all hearts 
* * be open, all desires known, and from 
Whom no secrets are hid ; Cleanse the thoughts 
of our hearts by the inspiration of Thy Holy 
Spirit, that we may perfectly love Thee, and 
worthily magnify Thy holy Name ; through 
Christ our Lord. Amen. 



b For details of 
changes made in 
1552, see the notes 
below. 

« s. 1. a. 



rf s. m. 



''TDATEE noster, Qui es in coelis ; sanctificetur 
-L nomen Tuum : adveniat regnum Tuum : fiat 
voluntas Tua, sicut in coelo, et in terra. Panem 
nostrum quotidianum da nobis hodie : et dimitte 
nobis debita nostra, sicut et nos dimittimus debi- 
toribus nostris : et ne nos inducas in tentationem : 
sed libera nos a malo. Amen. 



rf T^\EUS Cui omne cor patet, et omnis voluntas 
J—/ loquitur, et Quem nullum latet secretum ; 
purifica per infusionem Sancti Spiritus cogita- 
tiones cordis nostri ; ut Te perfecte diligere, et 
digne laudare mereamur. Per Christum Domi- 
num nostrum. Amen. 



set up again" [on the high footpace, that is] "according to 
the Injunctions." 1 [Caedw. Doc. Ann. i. 205 ; see also Canon 
82.] This practice of removing the Lord's Table from its place 
led to great irreverence, and to a perverted notion of the holy 
Sacrament ; but it continued in many, perhaps in most 
churches, until the time of Charles I. Neale writes : " When 
the sacrament was administered in parish churches, the com- 
munion table was usually placed in the middle of the chancel, 
and the people received round it in their several places there- 
about. " This was, of course, a very different thing from what 
the Rubric allowed, and the reforming Bishops of Charles I. 's 
days ordered the Table to be placed at the east end of the 
chancel only. Neale continues, "It is almost incredible what 
a ferment the making this alteration at once raised among the 
common people all over England. " [Neale's Hist. 0/ Puritans, 
ii. 221, ed. 1822.] 

In Cosin's Durham Book the whole of this Rubric of 1552 
is altered into the following form, which is similar to that in 
the Scottish Prayer Book of 1637 : — 

The TABLE alwayes standing in the midst at the upper end 
of the Chancell (or of the Church ivhere a Chancell is wanting), 
and being at all times covered with a carpet of silk, shall also 
have at the Communion-time a faire white linnen cloth upon it, 
ivith patin, chalice, and otlier decent furniture, meet for the high 
mysteries there to be celebrated. 

In the MS. the Rubric was originally written in the most 
convenient p>lace in the upper etui of the Chancel (or of the Body 
of the Church where there is no Chancel). This form of it was 
inserted in the margin of the printed copy which was corrected 
for the perusal of the King and Council [see p. 33], but being 
crossed through with the pen the Rubric itself is altered into 
its present form by interlinear corrections. 

the Priest standing at the north side] This means at the 
north side of the Table's front, no other boundary line of the 
rectangular mensa than that in front being taken account of 
in directing the ministrations of the Celebrant. This seems 
always to have been the rule of the English Church, except 
in such unsettled days as those referred to in the last note. 
Curtains (sometimes called altar-veils) at the north and south 
ends appear to have been always used in England, instead of 
the baldachin or canopy which surmounts the altars of foreign 
churches ; but solid pillars were substituted for these in the 
elaborate classical "altar screens" of the seventeenth and 
eighteenth century. The disuse of the latter seems to 
require a more general return to the curtains than has yet 
been made, for the purpose of adding dignity to the Lord's 
Table. In Durham Cathedral those which were anciently in 
daily use were of white silk. [See also p. 359.] 

THE LORD'S PRAYER. 
In the ancient Use of Salisbury the Lord's Prayer formed 

1 " They that shall be admitted to the Holy Communion, as soon as they 
have made their oblation, must go together to that place that shall be ap- 
pointed unto them, nigh to the altar. . . . They then which shall be admitted 
to the Communion of the Lord's board shall stand in that place, the men in 



part of the Introductory Service which was said by the Cele- 
brant before he went up to the Altar, and probably in the 
Vestry where there was one. This seems to have been the 
practice of the Primitive Church, the third Council of Car- 
thage [a.d. 397] decreeing, " Ut . . . cum altari adsistitur 
semper ad Patrem dirigatur oratio : fuit hoc exemplo Christi, 
Qui discipulos docens orare, exordium precationis ad Patrem 
direxit. " The first Prayer Book [a.d. 1549] ordered that 
"the Priest, standing humbly afore the midst of the Altar, 
shall say the Lord's Prayer, ivith this Collect," before the 
Introit was sung ; and probably the custom soon arose of 
saying it aloud. It is, however, still to be said, like "the 
Collect following," by the Priest alone, as the history of the 
Service shews ; and as is also indicated by the manner of 
printing the "Amen," which is not to be repeated by the 
people, but said, like the rest of the Prayer, by the Priest. 
The Lord's Prayer is not indicated at all in this place in 
Merbecke's book, and was not printed at length until much 
later. 

As in all other parts of Divine Service, the Prayer of our 
Lord is here used with a special object. It is a royal Anti- 
phon of Prayer which supplies the keynote of that which is 
to follow ; and the Celebrant uses it as a prevailing interces- 
sion with the Father that he may be found not unworthy in 
the execution of his special office. With the same intention 
it should be heard by the people, since the offering to be 
made in the Holy Eucharist is theirs as much as it is that of 
their leader who stands at their head in front of God's Altar. 

THE COLLECT. 

This Prayer, which is commonly called the " Collect for 
Purity," also formed part of the Introductory Prayers of the 
Celebrant in the Sarum rite, and is not found in any other of 
the English Liturgies or in the Roman. It appears again in 
a " Missa ad invocandum gratiam Spiritus Sancti " at the end 
of the Sarum Missal, a Mass which is attributed by Muratori 
[ii. 383] to St. Gregory, Abbot of Canterbury about a.d. 7S0. 
It is found too in the Sacramentary of Alcuin, and it also 
occurs among the prayers after Mass in the Hereford Missal, 
and at the end of the York Litany : so that it is probably a 
Prayer of the early Church, but preserved almost solely by 
the Church of England. It occurs, however, in the Roman 
"Missa votiva de Spiritu Sancto." 

The Prayer for Purity now forms, naturally, a part of the 
public Service ; and in making it so, it was doubtless the 
intention of those who reconstructed our Liturgy to make it 
a Prayer of the people with the Celebrant, for themselves, as 
well as his own prayer with reference to his special work of 
celebration. Standing at the head of his flock, the Priest 
offers up this preliminary Prayer to God for himself and them, 
that all may be prepared by His mercy for the solemn rite in 
which they are about to take their respective parts as Priest 
and Christian laity. 

their proper place, and the women in their place, and there they shall giro 
thanks, and pray religiously with the pastor." [Daye's (ransl. of Hermann's 
Consult, f. 220, cd. 1547.) 



37 2 



Cbe Communion. 



1f "Then shall the Priest, turning to the * People, 
rehearse distinctly all the Ten Commandments ; 
and the People still kneeling shall, after every 
Commandment, ask God mercy for their trans- 
gression thereof for the time past, and grace to 
keep the same for the time to come, as followeth. 

1T Minister. 

GOD spake these -words, and said ; I am the 
Lord thy God : Thou shalt have none 
other gods but Me. 

H People. 
Lord, have mercy upon us, and incline our 
hearts to keep this Law. 

IT Minister. 
Thou shalt not make to thyself any graven 
image, nor the likeness of any thing that is in 
heaven above, or in the earth beneath, or in the 
water under the earth. Thou shalt not bow 
down to them, nor worship them : for I the Lord 
thy God am a jealous God, and visit the sins of 
the fathers upon the children, unto the third and 
fourth generation of them that hate Me, and 
shew mercy unto thousands in them that love 
Me, and keep My commandments. 
IT People. 
Lord, have mercy upon us, and incline our 
hearts to keep this Law. 

IT Minister. 
Thou shalt not take the Name of the Lord 
thy God in vain : for the Lord will not hold him 
guiltless, that taketh His Name in vain. 
II People. 
Lord, have mercy upon us, and incline our 
hearts to keep this Law. 



a This Rubric and 
the Ten Command- 
merits were in- 
serted in 1552. 

6 Contp. St. Mark's 
Liturgy. tnp'iQlrxi 
rrfjtti rov ktx.ift. 



II Minister. 
Remember that thou keep holy the Sabbath- 
day. Six days shalt thou labour, and do all that 
thou hast to do ; but the seventh day is the Sab- 
bath of the Lord thy God. In it thou shalt do 
no manner of work, thou, and thy son, and thy 
daughter, thy man-servant, and thy maid-servant, 
thy cattle, and the stranger that is within thy 
gates. For in six days the Lord made heaven 
and earth, the sea, and all that in them is, and 
rested the seventh day : wherefore the Lord 
blessed the seventh day, and hallowed it. 

II People. 
Lord, have mercy upon us, and incline our 
hearts to keep this Law. 

IT Minister. 
Honour thy father and thy mother ; that thy 
days may be long in the land, which the Lord 
thy God giveth thee. 

H People. 
Lord, have mercy upon us, and incline our 
hearts to keep this Law. 

IT Minister. 
Thou shalt do no murder. 

IT People. 
Lord, have mercy upon us, and incline our 
hearts to keep this Law. 

1T Minister. 
Thou shalt not commit adultery. 



THE TEN COMMANDMENTS. 

turning to the People] Turning from the position in which 
he stands to pray, when he faces the Altar, to that in which 
he exhorts, when he faces the people. In the Scottish 
Liturgy of 1637 this Rubric ended as follows : " The people 
all the while kneeling, and asking God's mercy for the trans- 
gression of every duty therein ; either according to the letter, or 
to the mystical importance of the said Commandment. " 

The use of the Ten Commandments in the Communion Ser- 
vice is quite peculiar to the English Church. It is indirectly 
derived from the custom of reciting and expounding them at 
certain intervals, which is so frequently enjoined by the 
ancient Synods and by the Bishops of the Church of England. 
The immediate origin of the usage is, however, to be traced 
to an Order of Council appended as a Preface to the Homilies 
set forth in the year 1547. This directed that one of the 
Homilies should be read during High Mass on Sundays when 
there was no Sermon, and that on Holydays "falling in the 
week time" the Clergy were to "recite the Pater Noster, the 
articles of our faith, and the Ten Commandments in English, 
openly before all the people." In the Injunctions of the 
same date a similar direction is contained for " every Holy- 
day throughout the year " and the time of High Mass at 
which it was to be carried out is defined as " immediately 
after the Gospel." They were inserted in the place where 
they now stand in 1552. J 

Lord, have mercy upon us] The respond after each Com- 
mandment was suggested by the nine times repetition of the 
Kyrie Eleison which followed the Introit, the Introit follow- 
ing the Collect for Purity, in the opening of the Communion 
Service as it stood in the First Book of Edward VI. and in 
the Missals. It is in reality a Christian application of the 
Law in the words of Jer. xxxi. 33 and Ps. cxix. 36, and as 
already made by St. Paul in Heb. viii. 10. It may be clearly 
traced in the Vuglate : " Inclinavi cor meum ad faciendas 

1 The translation of the Decalogue used here, and in the Catechism, is 
not that of our present version, and seems to have been made for the 
Prayer Book. 



justificationes Tuas . . ." [Ps. cxix. 111.] "Inclina cor 
meum in testimonia Tua ..." [Ibid. 36.] "... etcustodiam 
illam in toto corde meo. " [Ibid. 34.] 

The Kyrie thus said appears to represent the ancient Litany 
element [the Greek ectene] of the Eucharistic Office, and 
especially when it was sung in an expanded form, or "farsed," 
as it was on all the higher class of festivals. At the end of 
some Missals there are several pages, "De cantu Kyrie 
Eleison," and these contain nine such expanded forms, Kyrie 
generally beginning the first three lines, Christe the second 
three, and Kyrie the third three ; all the nine lines ending 
with "Eleison." Twenty-nine of these expanded Kyries are 
printed in Henderson's edition of the York Missal [ii. 
243-252]. Translations of two are also here given from a 
Missal of 1514 as specimens : — 

"Lord, Almighty, Father unbegotten, on us wretched ones 

have mercy. 
Lord, Who hast redeemed Thine handiwork, by Thine own 

Son have mercy. 
Lord, Adonai, blot out our sins, and on Thy people have 

mercy. 
Christ, the splendour of the Father's glory and the image 

of His substance, have mercy. 
Christ, Who didst save the world at the Father's bidding, 

have mercy. 
Christ, Salvation of men and eternal life of angels, have 

mercy. 
Lord the Spirit, the Paraclete, Bestower of pardon, have 

mercy. 
Lord, Fountain of mercy, sevenfold in grace, have mercy. 
Lord, most gracious Pardoner, proceeding from Both, most 

bounteous Bestower of Spiritual gifts, have mercy." 

' ' Lord, the Maker of all creatures, have mercy upon us. 

Thou Who blottest out our sins, have mercy upon us with- 
out ceasing. 

Let not Thy handiwork perish ; but graciously have mercy 
upon it. 

Christ, the only Son of the Father, born of the Virgin, 
have mercy upon us. 



Cfje Communion. 



373 



IT People. 
Lord, have mercy upon us, and incline our 
hearts to keep this Law. 

IT Minister. 
Thou shalt not steal. 

IT People. 
Lord, have mercy upon us, and incline our 
hearts to keep this Law. 

IT Minister. 
Thou shalt not bear false witness against thy 
neighbour. 

IT People. 
Lord, have mercy upon us, and incline our 
hearts to keep this Law. 

IT Minister. 
Thou shalt not covet thy neighbour's house, 
thou shalt not covet thy neighbour's wife, nor his 
servant, nor his maid, nor his ox, nor his ass, nor 
any thing that is his. 

IT People. 
Lord, have mercy upon us, and write all these 
Thy Laws in our hearts, we beseech Thee. 

IT Then shall follow one of these two Collects for the 
Queen, the Priest standing as "before, and saying, 

11 Let us pray. 

ALMIGHTY God, Whose kingdom is everlast- 
■ * » ing, and power infinite ; Have mercy upon 



a Comp. St. Chry- 
sostom's Liturgy, 
'iffTOCTOCt ev ai rtpi>- 

Tipt>V TOTW. 

b or he that is ap- 

faulted '[1549]. 
c in a place assigned 

for that purpose 

[1549]. 



the whole Church ; and so rule the heart of Thy 
chosen servant VICTORIA, our Queen and 
Governour, that she (knowing Whose minister she 
is) may above all things seek Thy honour and 
glory : and that we, and all her subjects (duly 
considering Whose authority she hath) may faith- 
fully serve, honour, and humbly obey her, in Thee, 
and for Thee, according to Thy blessed Word and 
ordinance, through Jesus Christ our Lord, Who 
with Thee and the Holy Ghost liveth and 
reigneth, ever one God, world without end. 
Amen. 

V Or, 
ALMIGHTY and everlasting God, we are 
-XA. taught by Thy holy Word, that the hearts 
of kings are in Thy rule and governance, and that 
Thou dost dispose and turn them as it seemeth 
best to Thy godly wisdom : We humbly beseech 
Thee so to dispose and govern the heart of 
VICTORIA Thy Servant, our Queen and Gover- 
nour, that, in all her thoughts, words, and works, 
she may ever seek Thy honour and glory, and 
study to preserve Thy people committed to her 
charge, in wealth, peace, and godliness. Grant 
this, O merciful Father, for Thy dear Son's 
sake, Jesus Christ our Lord. Amen. 

H Then shall be said the Collect of the day. And 
immediately after the Collect the b Priest shall read 
the c Epistle, saying, The Epistle [or, The portion of 
Scripture appointed for the Epistle} is written in the 

■ Chapter of beginning at the Verse. 

And the Epistle ended, he shall say, Here endeth 



Thou that by Thy Blood savedst a ruined world from death, 

have mercy. 
Hear the Prayer of those who now cry unto Thee, and in 

tenderness have mercy. 
Gracious Spirit, fill us with Thy grace, have mercy. 
Thou who flowest from the Father and the Son continually, 

have mercy upon us. 
Holy Trinity, trinal Unity, together to be worshipped, 
Loosen the bonds of our sins, redeeming us from death. 
Let us all now cry aloud with sweetly-flowing voice, God, 

have mercy." 

An interesting feature of these expanded forms of the 
Kyrie is the retention of Greek words, which indicates their 
Eastern origin, and that the associations connected with 
them were precious to the Church of England. 

In the American Prayer Book the Commandments are fol- 
lowed by our Lord's Summary of the Decalogue from Matt, 
xxii. 37-40 ; the use of which is also allowed instead of that 
of the Decalogue by the Scottish Liturgy. 

COLLECT FOR THE SOVEREIGN. 

the Priest standing as before] That is, at the northern part 
of the front of the Altar, looking towards the east, as he had 
stood before he turned to the people to read the Ten Com- 
mandments. 

Both these Collects appear to have been composed in 1549, 
but the second is very similar in its phraseology to the first 
Collect or the Missa pro Rege given at p. 203, of whioh the 
first words are, "Deus in cujus manu sunt corda regum." 
There seems to have been considerable variety in the Missse 
pro Rege et Begina : and it is possible that these Collects are 
both of them taken from some ancient sources not yet recog- 
nized. 

The insertion of this Prayer for the Sovereign may be thus 
accounted for. The Sovereign was mentioned in the ancient 
Canon, in that of the first Prayer Book, and in the Prayer for 
the Church Militant, when that Canon was afterwards broken 
up into three portions as we now have it. But in the first 
Prayer Book one of the final Rubrics directed that on Wed- 
nesdays and Fridays, if there was no celebration, the Com- 
munion Service should yet be said as far as the end of the 



Offertory. When so used, the memorial of the Sovereign in 
the Canon would not be said, and this Collect was probably 
inserted to supply the deficiency. It would also be said con- 
stantly that those who did not remain to receive (and there- 
fore did not hear the Canon), might still hear, and take part 
in, a Prayer for the Sovereign and the Church. When the 
Canon was broken up, and that part of it which now forms 
the Prayer for the Church Militant was. removed to an earlier 
part of the Office, it was directed to form part of the Offer- 
tory even when there is no Celebration : and thus the second 
memorial forms not only part of the Canon, as in ancient 
days, but of the Service used when there are no communi- 
cants. Temporary reasons connected with the disloyalty of 
the times had probably some influence in fixing this Collect 
upon the Church. 

Viewing the Ten Kyries preceding as a representative, in 
some degree, of the primitive Ectene, or Great Collect, the 
Collect for the Sovereign is not without a certain propriety 
as to its Liturgical position. One of the petitions in that 
Eucharistic Litany is, "For our most religious and God- 
protected Sovereigns, for all the Palace and their Army, let 
us beseech the Lord. R7. Lord, have mercy upon us." 

It should also be added that " Memoriae " were said with 
the Collect for the day under the old system of the Church of 
England, and that the use of the present memorial Collect 
for the Sovereign may represent an ancient custom. The 
Rubric was as follows : ' ' Deinde dicitur oratio, sic determin- 
ando, Per omnia specula saeculorum. Amen. Et si aliqua 
Memoria habenda est iterum dicat Sacerdos Oremus ut supra. 
Et quando sunt plures collects dicenda;, tunc omnes Orationes 
quae sequmtur sub uno, Per Dominum, et uno Oremus dicun- 
tur. Ita tamen quod septenarium numerum excedere non debent 
secundum itsum Ecclesim Sariim." 

the Collect of the day] Some notes on the history of the Col- 
lects de Tempore will be found at p. '242 ; some special rules 
connected with their use at pp. 201, 244. 

If Memorial Collects, on account of national or diocesan 
afflictions or necessities, should ever be issued by the author- 
ities of our Church, the proper place to use them is after the 
Collect or Collects of the day, both here, and at Mattius ami 
Evensong. 

shall read the Epistle] For notes on the history of the 



174 



Cbc Communion. 



the Epistle. Then shall be read the Gospel (the 
People all standing up), saying, The holy Gospel 
is written in the Chapter of beginning at 



a Statim Sacerdos 
lit medio Altaris 
tymbolumjidci in- 
cipial excel sa voce. 
g. In S. and l£j. 
there is a similar direction. 



the Verse. And the Gospel ended, shall be 

sung or said the Creed following, the People still 
standing as before." 



I BELIEVE in one God* the Father Almighty, 
Maker of heaven and earth, And of all things 
visible and invisible. 

And in one Lord Jesus Christ, the only- 
begotten Son of God ; Begotten of His Father 
before all worlds; God, of God; Light, of Light; 
Very God, of very God ; Begotten, not made ; 
Being of one substance with the Father : " By 
Whom all things were made : Who for us men 
and for our salvation came down from heaven, 
And was incarnate by the Holy Ghost of the 
Virgin Mary, And was made Man ; And was 
crucified also for us under Pontius Pilate. He 
suffered and was buried. And the third day He 
rose again according to the Scriptures, And 
ascended into heaven, And sitteth on the right 
hand of the Father. And He shall come again 
with glory to judge both the quick and the dead : 
Whose kingdom shall have no end. 

And I believe in the Holy Ghost; 'The Lord, 
and Giver of life ; Who proceedeth from the 
Father r and the Son ; Who with the Father 
and the Son together is worshipped and glorified ; 
Who spake by the Prophets. And I believe one 
Catholick and Apostolick Church. ; 'I acknow- 
ledge one Baptism for the remission of sins. And 
I look for the Resurrection of the dead, And the 
life of the world to come. Amen." 



b After these words 
followed a Rubric 
in 1540, The clerks 
shall sing Ihe tesl. 

e rinrrluw in the 
Greek Liturgies. 



d i.e. By GOD the 
SON. 



e i.e. [1) The Lord 
God, and [2] the 
Giver of life, or 
more strictly, the 
Life-Giver. 

/"Filioque. No cor- 
responding word is 
found in the origi- 
nal Greek. 

S ccyiocv not in the 
Liturgy of St. 
Mark. So the word 
' ' sanctam " is want- 
ing in some early 
Latin versions. 

h So in Mozarabic. 
Conjiteor, though 
the rest is said in 
the plural. 

i The punctuation 
of the English has 
been re-arranged 
for the present 
work. 



f niSTEYOMEN et's era Qeov, Ylarepa iravTOKpd- 
ropa, TTOirjTrjv ovpavov Kal yrjs, opdriov re irdvTuiv 
Kal dopaTwv. 

Kai ei's eva Ki'ptov 'Irjcrovv X/otrjTov, tov Yiov 
tou Geou tov povoyevrj, tov eK tov UaTpbs yev- 
vijOevTa 7rp6 irdvTwv twv alrnvtuv [Qebv eK Geou] 
•^cus eK ^(otos, Qebv d\.rj6ivov eK Qeov dXydivov- 
yevvrjdevTa, ov iroirjdevTa, bpoovcriov T(3 UaTpr 
6Y ov to. TrdvTa eyeveTO' tov 6Y i)pds tovs dv6pc!>- 
7rovs, Kat 6"ia tt)v rjpeTepav o-amyptav, KaTeXdovTa 
eK tujv ovpavmv, Kal aapKwOevTa eK YlvevpaTos 
\Aytou, Kal Maptas tt)s irapdevov, Kal evavdpmTrrj- 
aavTa' aTavpwdevTa Te imep rjpMV eVi Hovtiou 
niAaTOV, Kal 7raf5o'vTa, Kal Ta<£evTa, ko.I dvacrTavTa 
Trj TplrQ rjpepa KaTa tols ypo.cpds' Kal dveXdovTa 
els tovs ovpavovs, Kal Kade^opevov eK Se^iwv tou 
naTpos' /cat 7raAiv epyopevov peTa. So^ijs Kplvai 
{wvras Kal veKpovs' ov ttjs /3acrtAetas ovk ottoi 
TeAos. 

Kat els to Tlvev/ia to "Aytov, to Kuptov, Kat to 
Zojo7rotov, to eK tov TLaTpbs eKTropevopevov, TO 

aw TLaTpl Kal Yta? crvp.irpoo-Kvvovp.evov ko.1 crvv- 
8o£a£opevov, to XaXrjao.v Sia tov Trpo<pr]Twv Ets 
p.iav^dylav KadoXiK-qv Kal dwoo-ToXLKrjV eKKkrjcrtav. 
opoXoyovpev ev fidftTicrpa els a<£eo"iv dpapTimv. 
irpooSoKwpev avao"Tao"tv veKpojv, Kal £iov)v tov 
peWovTos attovos. 'Aprjv. 



Epistle and Gospel as used in the Communion Office, see p. 
243. The Epistle was anciently read from a lectern near 
the Altar, from which sometimes both it and the Gospel also 
were read. At Durham Cathedral, before its iniquitous 
spoliation, "at the North End of the High Altar there was a 
very fine Lettern of Brass, where they sang the Epistle and 
Gospel, with a great Pelican on the height of it finely gilt, 
billing the blood out of her breast to feed her young ones, 
and her wings spread abroad, whereon lay the Book, in which 
they sung the Epistle and Gospel : it was thought to be the 
finest Lettern of Brass in this country." 1 But this lectern 
doubtless stood on the north of the Altar because it was used 
for the Gospel. The proper side from which to say the 
Epistle is the south, or that which is on the right hand, when 
looking towards the Altar. 

The following is Cosin's alteration of this Rubric : — 
Immediately after the Collects, the Priest, or the Epistler 
appointed, shall turn to the people and read the Epistle in the 
place assigned for it, beginning thus: The Epistle is written in 
the Chapter of , and ending thus : Here endeth the 

Epistle. And the Epistle ended, the Priest or the Gospeller 
appointed shall read the Gospel, saying first : The Holy Gospel 
is written in the Chapter of .And the people all 

standing up shall say : Glory be to Thee, Lord. And at the 
end of the Gospel he that readeth it shall say : Here endeth the 
holy Gospel. And the people shall answer: Thanks be to 
Thee, O Lord. 

Although no gesture is prescribed for the people during 
the reading of the Epistle, the custom of sitting is in 
strict accordance with the ancient practice of the Church. 
Thus Amalarius wrote in the ninth century that while the 
Lesson, or Epistle, is "being read we are accustomed to sit 
after the manner of the ancients. " [Amal. de Eccl. Off. iii. 
11,] Rupert of Deutz also wrote to the same effect in the 
twelfth century. [Rup. de Div. Off. i. 32.] A Rubric per- 
mitting those in the Choir to sit while the Epistle was being 

1 The Rites of Durham, 'written by an eye-witness of the spoliation. 
There was another brass Lectern in the midst of the Quire for the music- 
book, and a wooden one for the Lessons lower down, near the Quire door. 
The "great pelican " has been revived recently in the magnificent lectern 
used for the Lessons, " the finest Lettern ... in this country." 



read, and the Gradual and Tract sung, is found in some Sarum 
Missals. 

Then shall be read the Gospel] The highest reverence has 
always been given by the Church to the Eucharistic dispensa- 
tion of the Gospel : doubtless from a recognition of the solemn 
association between such an use of it and the Personal Word 
of God, Whose message it is. In the Eastern Church the 
Book of the Gospels is carried in procession to the Altar, this 
rite being called the Little Entrance, as the procession of the 
Elements to the Altar is called the Great Entrance. 2 In the 
Church of England lighted tapers used to be held on either 
side of the Gospeller while he was reading, and Incense 
burned, to signify that the Gospel is from Him Who is the 
Light of the World, and that the reading of it is a memorial 
offered before God. The versicle, " Glory be to Thee, O 
Lord, " is also handed down to us from the ancient Church 
[Rup. de Div. Off. i. 36], was printed in the earlier 
Prayer Books, and has been retained with a firmer hold than 
most ritual traditions by subsequent generations. The Gos- 
pel is always said at the north side of the Altar, or that side 
which is on the left hand when looking towards it. 

Standing at the Gospel is a custom significant of this 
reverent instinct of the Church. The historian Sozomen, who 
wrote in the fifth century, knew of only one exception to this 
custom, which was that of the Bishop of Alexandria. St. 
Chrysostom bids the people " stand with soul and ear erect " 
when the Gospel is read, and in the Apostolical Constitutions 
of the third century is the direction, "When the Gospels are 
in reading, let all the Priests and Deacons, and all the people, 
stand up in great quietness ; for it is written, ' Be still, and 
hearken, Israel : ' and again, ' But do thou stand here and 
listen!'" Upon this custom Hooker writes, "It sheweth a 
reverend regard to the Son of God above all other messengers, 
although speaking as from God also. And against Infidels, 
Jews, Arians, who derogate from the honour of Jesus Christ, 
such ceremonies are most profitable. " 

At the end of the Gospel the Celebrant moves to the centre 

3 The " Evangelisteria," or Books of the Gospels, were anciently decor- 
ated in the most costly manner. One used in Salisbury Cathedral, for 
example, was adorned with twenty sapphires, six emeralds, eight topazes, 
twelve pearls, eighteen alemandines, and eight garnets. 



€f)e Communion. 



75 



The Latin version of the Nicene Creed is as fol- 
lows : — 

" " Credo in unum Deum, Patrem omnipotentem, 
Factorem coeli et terras, visibilium omnium et invisi- 
bilium. Et in unum Dominum Jesum Christum, 
Filium Dei unigenitum, Et ex Patre natum ante omnia 
SEecula : Deum de Deo, Lumen de Lumine, Deum verum 
de Deo vero, Genitum non factum, consubstantialem 
Patri, per Quern omnia facta sunt. Qui propter nos 
homines et propter nostram salutem descendit de ccelis, 
Et incarnatus est de Spiritu Sancto ex Maria virgine, 
Et homo factus est. Crucifixus etiam pro nobis sub 
Pontio Pilato, passus et sepultus est. Et resurrexit 
tertia die secundum Scripturas, et ascendit in ccelum, 
sedet ad dexteram Patris, Et iterum venturus est cum 
gloria judicare vivos et mortuos, Cujus regni non erit 
finis. Et in Spiritum Sanctum, Dominum et Vivifican- 
tem, Qui ex Patre Filioque procedit, Qui cum Patre et 
Filio simul adoratur et conglorificatur, Qui locutus est 
per prophetas. Et unam sanctam Catholicam et Apos- 
tolicam Ecclesiam. Confiteor unum baptisma in re- 
missionem peccatorum, et exspecto resurrectionem 
mortuorum, Et vitam venturi saeculi. Amen." 

The following is an interesting English version of the 
" Mass " Creed, taken from Our Lady's Mirror. [Mir- 
ror of our Lady, pp. 312-321, Blunt's ed. ] Although this 



translation was made about a.d. 1430, it is yet almost 
exactly identical with that adopted in 1549. There 
are much older English versions : — 

" I byleue in one god y e father almyghty, maker of 
heuen and of erthe, and of al thinges vysyble and in- 
uisyble, and in one lorde iesu cryste, the only begotten 
sone of god : borne of the father before al worldes. god 
of god. lyghte of lyghte. very god of very god. by- 
gotten and not made, and of one substaunce wyth the 
father. By whome all thynges are made, whiche for 
us men and women, and for oure helthe cam downe 
from heuens. And he was incarnate of the holy gooste 
of the vyrgyn marye, and he is made man. He was 
crucyfyed also for us under ponce pylate, suffered 
passyon, and was buryed. And he arose the thyrde 
daye after scryptures, And he asceded in heuen and 
sytteth on the fathers ryghte hande. And he shall 
come agayne with glory to deme the quycke and the 
deade. Of whose kyngdome shall be none ende. And 
I byleue in the holy goste, lord and quykner. which 
proceedeth of the father and of the sonne. which is 
worshiped, and glorifyed togyther wyth the father and 
wyth the sonne, whych hathe spoke by the prophetes. 
And I byleue on holy comon and apostly chirche. I 
knowlege one baptym in remyssyo of synnes. And I 
abyde the resurreccyon of the deade. And I abyde the 
lyfe of the worlde to come. Amen." 



of the Altar to say the Creed, remaining there for the rest of 
the Service except when communicating the people. In 
Merbecke, and in all other Services, the first words of the 
Creed, "I believe in one God," are assigned to the Priest 
alone, the Choir and people joining in at the words "the 
Father Almighty." 

THE NICENE CREED. 

The recitation of the Creed in the public ministration of 
the Holy Eucharist was first introduced by Peter the Fuller, 
Bishop of Antioch in 471, and adopted by Timotheus, Bishop 
of Constantinople in 511. In the West it was adopted first 
in Spain, by the Third Council of Toledo in 589, as an anti- 
dote to the Arian heresy, with which the Spanish Church 
had been infected ; then in France in the time of Charles the 
Great, and lastly in the Roman Church under Pope Benedict 
VIII. in 1014. Originally the Creed seems to have been used 
only in the instruction of catechumens, and as their profession 
of faith when baptized ; and also as that of Bishops at their 
consecration. l 

One of the most interesting of the early creeds is that of 
Caasarea, because it was adopted by the Council which 
assembled at Nicsea in 325, to condemn the errors of Arius, 
as the basis of that profession of the Faith which — with the 
addition made at the Second General Council of Constantinople 
in 381 (from "the Lord, and Giver of life " to the end), to meet 
the heresy of Macedonius — was confirmed and finally adopted 
by the Third General Council of Ephesus in 431, and by the 
Fourth, that of Chalcedon, in 451. [See Hammond's Defini- 
tions of Faith and Canons of the Universal Church.] 

The Nicene, or, more correctly, the Niceno-Constantino- 
politan Creed, from the solemn sanction thus given to it by 
the great Oecumenical Councils, stands in a position of greater 
authority than any other ; and amid their long-standing 
divisions is a blessed bond of union between the three great 
branches of the One Catholic Church — the Eastern, the 
Roman, and the Anglican, of all whose Communion Offices 
it forms a part. It is very seriously to be regretted that the 
American portion of the Anglican Communion has made its 
use in the Communion Office optional, giving the Apostles' 
Creed as an alternative. 

The shorter draught of the Creed as it came from the 
Nicene Council contained the words 6eoe £k 0eoD, which the 
Council of Constantinople omitted as unnecessary,' and the 
words Deum de Deo do not occur in the Creed as given in the 
Gelasian Sacramentary. [Mtjratori, Lit. Rom. i. 540. ] But 
they have since been universally restored throughout the 
Western Church. 

The words " et Filio" or "Filioque "of the Procession of 
the Holy Ghost have, as is well known, never been admitted 
into the Creed by the Eastern Church. They were first 

l Some of the earlier creeds may be seen in Harvey's History and 
Theology of the three Creeds, Heuhtley's Harmonia Syrribolica, Walchius' 
Bihhotheca Symbolical, and Bingham's Antiquities, X.'iii. 4. [See also pp 
195-198 and 211-213 of this work.) 



introduced, probably, as an additional protest against the 
Arian denial of the full Godhead of the Son, by the Spanish 
Church, at the great Council of Toledo in 589 ; or, according 
to Bingham, at the still earlier Council of Bracara in 411. 
Some, however, think that they cannot be traced with certainty 
higher than the Toledan Council of 633. [Guette, Papaide 
Schismatique, p. 335.] The addition first became of impor- 
tance towards the end of the eighth century, when the doctrine 
of the procession of the Holy Ghost from the Son was wielded 
as a theological weapon against the adoptionist heresy of the 
Spanish Bishops, Felix and Elipandus. 

It was then generally adopted through Gaul and Germany, 
chiefly through the influence of Charlemagne, who is said to 
have written the hymn Vcni, Creator: and, — although Pope 
Leo III., on the subject being referred to him by a Council 
held at Aix-la-Chapelle in 809, declined to sanction it, and 
caused a copy of the Creed without the "Filioque" to be 
engraved on silver plates and "set up in St. Peter's, — Pope 
Nicholas I., the great rival of the patriarch Photius, half a 
century later, insisted, in spite of the jirotests of the Greeks, 
on its insertion throughout the churches of the West. The 
dispute was embittered by the growing assumptions of the 
Roman See, which have always been stedfastly resisted by 
the Eastern Church ; and the rupture was unhappily com- 
pleted on July 16, 1054, when the legates of Pope Leo IX. 
laid on the altar of St. Sophia at Constantinople a writ of 
Excommunication against Michael Cerularius the Patriarch, 
which was answered by an anathema on the part of the Patri- 
arch and his clergy. 

The resistance of the Easterns to the insertion of the 
" Filioque " seems to have been influenced principally by 
these considerations : — 

1. An objection to the doctrine, if it was intended to 
assert that the Holy Spirit proceeds from the Son in the 
same sense, that, namely, of eternal derivation, in which 
He proceeds from the Father. This they thought was to 
trench on the great fundamental verity of one sole 'Apxtf, or 
Originating Principle, in the Godhead. The being the sole 
fount of Deity was, they argued, not one of the Substantial 
attributes of Godhead as such, since then it would belong 
equally to each of the Three Blessed Persons ; but the dis- 
tinctive Personal attribute of the Father only, as it is the 
distinctive Personal attribute of the Son that His Godhead 
is eternally derived from the Father by way of Generation, 
and of the Holy Spirit that His Godhead is eternally derived 
from the Father by way of Procession. And they maintained 
that the passages of Holy Scripture urged in defence of the 
eternal Procession of the Holy Ghost from the Son, referred 
only to His temporal mission by the Son ; and that on so 
mysterious a subject it was safer to keep strictly, as the 
Oecumenical Councils had done, to the plain letter of Holy 
Scripture, which affirms expressly that the Holy Ghost pro- 
ceedeth from the Father, but does not affirm expressly that 
He proceedeth from the Son. 

2. An objection to any unauthorized interpolation in (ho 



0/° 



€bc Communion. 



H Then the Curate shall declare unto the people what 
holydays, or fasting-days, are in the week follow- 
ing to be observed. And then also (if occasion 
be) shall notice be given of the Communion ; and 
the Banns of Matrimony published ; and Briefs, 
Citations, and Excommunications read. And 
nothing shall be proclaimed or published in the 
Church during the time of Divine Service, but by 
the Minister : nor by him any thing, but what is 
prescribed in the Rules of this Book, or enjoined 
by the Queen, or by the Ordinary of the place. 

H Then shall follow the Sermon, or one of the Homilies 
already set forth, or hereafter to be set forth, by 
Authority. 

IT Then shall the Priest return to the Lord's Table, 
and begin the Offertory, saying one or more of 
these Sentences following, as he thinketh most 
convenient in his discretion. 

IET your light so shine before men, that they 
-J may see your good works, and glorify your 
Father Which is in heaven. s. Matt, v. 16. 




Lay not up for yourselves treasure upon the 
earth ; where the rust and moth doth corrupt, 
and where thieves break through and steal : but 
lay up for yourselves treasures in heaven ; where 
neither rust nor moth doth corrupt, and where 
thieves do not break through and steal. 

S. Matt. vi. 10, 20. 

Whatsoever ye would that men should do unto 
you, even so do unto them ; for this is the Law 
and the Prophets. s. Matt. vii. 12. 

Not every one that saith unto Me, Lord, 
Lord, shall enter into the Kingdom of Heaven ; 
but he that doeth the will of My Father Which 
is in heaven. s. Matt. vii. 21. 

Zacchaeus stood forth, and said unto the Lord, 
Behold, Lord, the half of my goods I give to the 
poor ; and if I have done any wrong to any man, 
I restore four-fold. s. Luke xix. 8. 

Who goeth a warfare at any time of his own 



universally accepted Creed of Christendom, resting on the 
universally admitted authority of the Second and Fourth 
General Councils, especially when it originated in a local 
Church of the then unsettled and unlettered extreme West, 
and afterwards enforced by the Papal See very much by way 
of asserting and establishing its extravagant claims of supre- 
macy, and of dominion over the Faith of the Church. 

At the English Reformation the question was not raised, 
and the Creed in this respect continued as before. 1 

Then the Curate shall declare unto the people] We happen 
to have two very ancient notices that were given out to the 
people during Divine Service in the early Church. The one 
is the notification of Easter, which was given on the Feast of 
the Epiphany, according to the Ambrosian Rite, and which 
will be found in a note at p. 290. This is placed after the 
Collect ' ' Super Populum " in the Missal of St. Ambrose, and 
was probably, therefore, read at an analogous part of the 
Service to that directed above. The other is a notice by St, 
Augustine in the following words: "I suggest to you, 
Beloved, what ye know already. To-morrow dawns the 
anniversary day of the Ordination of the venerable Lord 
Aurelius. He asks and admonishes you by my humble 
ministry that you will, of your charity, grant him a meeting 
with all devotion at the basilica of Faustus. Thanks be to 
God." [Serm. cxi. Ben. ed., lxi. Oxford transl.] In mediaeval 
times it was the custom (according to Cardinal Bona) to give 
out notices of feasts and fasts after the Benediction, which 
occurred in the part of the Service that comes between the 
Consecration and the Communion, and he gives some examples 
of these and other notices (including one of Baptism) from a 
Roman Sacramentary written before the ninth century. [Rer. 
Liturg. ii. 16.] The practice of interpolating such notices in 
the Communion Office is therefore one of great and apparently 
Primitive antiquity. In the Church of England it appears to 
have been the mediaeval custom to associate the bidding of 
Holydays with the bidding of Prayers, a list of Festivals 
having been found written on the same parchment from 
which the former was evidently read, in a fourteenth century 
MS. printed by L'Estrange. 2 

The Sixty-fourth Canon directs as follows : — 

"Canon 64. 

Ministers solemnly to bid Holydays. 

Every Parson, Vicar, or Curate shall, in his several charge, 
declare to the people, every Sunday, at the time appointed in 
the Communion-book, whether there be any Holydays or 
Fasting-days the week following. And if any do, hereafter, 
wittingly offend herein, and being once admonished thereof 
by his Ordinary, shall again omit that duty, let him be 
censured according to law, until he submit himself to the due 
performance of it." 

And then . , . of the Communion] The notice here directed 
does not refer to either of the Exhortations subsequently 
printed, as they are ordered by the Rubric preceding them 

1 The standard English works on the Nicene Creed are those of Bishop 
Bull and Bishop Forbes of Brechin. There is an admirable old English 
exposition of it, with the above translation, in the Mirror vfoxtr Lady. 

3 Alliance Mv. Offices, p. 262. Ang. Cath. Lib. ed. 



to be used after the Sermon, this notice being before it. 
There is some confusion in the Rubrics, both of which belong 
to an unhappy time of rare celebrations and communions ; and 
neither of them come into operation where the Holy Com- 
munion is regularly celebrated, as it undoubtedly should be, 
every Sunday. In the one Rubric the parenthesis " (if occa- 
sion be) " indicates that such notice is left to the discretion of 
the minister ; and in the other the meaning plainly is, that the 
exhortations are to be used on the Sunday or Holyday preceding 
the Communion, if the celebration of it is not a regular part 
of the Sunday Service, and "warning " is therefore necessary. 

the Banns of Matrimony published] This portion of the 
Rubric has been altered by the Delegates of the Press at 
Oxford, and the Syndics at Cambridge, without any authority 
whatever, in all Prayer Books printed during the last sixty 
years. The authoritative Rubric is as above, and could only 
be altered by the same constitutional authority which imposed 
it. 3 By Lord Hardwicke's Act, 26 Geo. II. c. 33 (1753), it 
was enacted that "all Banns of Matrimony shall be published 
in an audible manner in the Parish Church according to the 
form of words prescribed by the Rubric affixed to the Office 
of Matrimony in the Book of Common Prayer, upon three 
Sundays preceding the Solemnization of Marriage, during the 
time of Morning Service, or of Evening Service (if there be 
no Morning Service in such church upon any of those Sundays) 
immediately after the Second Lesson, and all other the rules 
prescribed by the said Rubric concerning the publication of 
Banns, and the solemnization of Matrimony, and not hereby 
altered, shall be duly observed." 4 

It will be seen that this clause does not define anything 
with respect to the time of publication at the "Morning 
Service, " leaving it still to take place after the Nicene Creed, 
or (which is the same thing when there is no Sermon) "imme- 
diately before the sentences for the Offertory." A judicial 
decision on this subject, and some further particulars, will be 
found in the notes to the Marriage Office. 

Briefs] These were letters patent issued by the Sovereign, 
directing the collection of alms for special objects named in 
them. They were granted for building and repairing 
churches, and for many benevolent purposes (such as the 
compensation of losses by fire), which are now provided for 
by societies or public subscriptions. Great abuses arose out 
of Briefs, and a statute was passed to regulate them in Queen 
Anne's reign. [4 Anne, c. 14.] The abuses still continued, 
however, as will be seen by the following particulars of ninety- 
seven briefs for repairing or rebuilding churches or chapels, 
and forty-seven briefs for accidents by fire, inundations, etc., 
issued between Michaelmas 1805, and Michaelmas 1818 : — 



Michaelmas 1805, 
to Michaelmas 1818. 



Estimates of 
money required. 
£ s. d. 

07 briefs for churches, etc. 125,240 19 4J 
47 „ accidents, etc. 34,884 15 3i 



Sums 

collected. 

£ s. d. 

35.S57 6 7J 

31,656 12 SJ 



Net proceeds. 

£ s. d. 
14,297 14 4| 
14,606 18 7 



144 160,125 14 8J 67,513 19 4^ 28,904 12 11} 

An attempt was again made to reform the system in 1821, 
but with so little success that Briefs were at last abolished, 
in 1828, by 9 Geo. IV. c. 28. "King's Letters," which were 



s See pp. 32-37. 



* See also 4 Geo. IV. c. 76, 1823. 



Cf)e Communion. 



377 



cost? Who planteth a vineyard, and eateth not 
of the fruit thereof 1 Or who feedeth a flock, 
and eateth not of the milk of the flock 1 

1 Cok. ix. 7. 

If we have sown unto you spiritual things, is 
it a great matter if we shall reap your worldly 
things? icoe. ix. n. 

Do ye not know, that they who minister about 
holy things live of the sacrifice ; and they who 
■wait at the Altar are partakers with the Altar 1 
Even so hath the Lord also ordained, that they 
who preach the Gospel should live of the Gospel. 

1 Cor. ix. 13, 14. 

He that soweth little shall reap little ; and he 
that soweth plenteously shall reap plenteously. 
Let every man do according as he is disposed in 
his heart, not grudgingly, or of necessity ; for God 
loveth a cheerful giver. 2 Cor. ix. 6, r. 




Let him that is taught in the Word minister 
unto him that teacheth, in all good things. Be 
not deceived, God is not mocked : for whatsoever 
a man soweth that shall he reap. Gal. vi. 6, 7. 

While we have time, let us do good unto all 
men ; and specially unto them that are of the 
household of faith. Gal. vi. 10. 

Godliness is great riches, if a man be content 
with that he hath : for we brought nothing into 
the world, neither may we carry any thing out. 

1 Tim. vi. 6, 7. 

Charge them who are rich in this world, that 
they be ready to give, and glad to distribute ; 
laying up in store for themselves a good founda- 
tion against the time to come, that they may 
attain eternal life. 1 Tim. vi. 17-19. 

God is not unrighteous that He will forget your 
works and labour that j)roceedeth of love ; which 



only discontinued about 1860, were documents of a similar 
character, and one granted by Charles II., for Chelsea 
Hospital (but never used), is among Archbishop Sancroft's 
papers in the Bodleian. These were granted, in recent times, 
to the Incorporated Societies for Church Building, Missions, 
and Education. 

Citations] "A citation is a judicial act, whereby the de- 
fendant, by authority of the judge (the plaintiff requesting 
it), is commanded to appear, in order to enter into suit, at 
a certain day, in a place where justice is administered." 
[Burn's Ecc. Law.] They were read after the Offertory in 
the Mediaeval Church. The only kind of Citation ever heard 
in church at the present day is the " Si quis " of candidates 
for Holy Orders, calling upon any persons who know reasons 
why they should not be ordained to declare those reasons to 
the Bishop. 

Excommunications] These are sentences of ecclesiastical 
censure passed by competent authority, that is, by some 
ecclesiastical judge or ordinary. Canon 65 fully explains this 
part of the Rubric. [-See also Palmer's Orig. Liturg. ii. 384.] 

And nothing shall be proclaimed] Many Acts of Parliament 
required that parochial notices respecting purely secular 
matters should be publicly read in church ; and the example 
had been followed in respect to numberless matters of the 
same kind without the same authority. All such enactments 
were repealed by 7 Will. IV. and 1 Vict. c. 45, which thus 
practically enforced the authority of the Rubric. 

Then shall follow the Sermon] It has been the constant 
custom of the Church from the earliest ages for a sermon to 
be preached during the celebration of the Holy Eucharist, and 
many Mediaeval Sermons in English have come down to modern 
times. 

The Sermon was usually preached from the Altar steps, or 
from the gallery, or "rood loft," over the Chancel screen; 
which was then called "the pulpit." But pulpits in the 
modern sense were introduced into English Churches at least 
as early as the fourteenth century. 

When the Celebrant is the preacher, and preaches from the 
pulpit, he ought to lay aside his Vestment, placing it upon 
the Altar. 1 If he preaches from the Altar it should be 
retained. The ancient custom was to preach from the Altar 
steps, and pulpits were far from being universal in churches 
when this Rubric was first inserted. 

The only form of prayer before sermon which has any 
authority whatever is that enjoined in the Fifty-fifth Canon. 

"Canon 55. 

The form of a Prayer to be used by all Preachers before 
their Sermons. 

Before all Sermons, Lectures, and Homilies, the Preachers 
and Ministers shall move the people to join with them in 
Prayer in this form, or to this effect, as briefly as conveniently 
they may : Ye shall pray for Christ's holy Catholic Church, 
that is, for the whole congregation of Christian people dis- 
persed throughout the whole world, and especially for the 
Churches of England, Scotland, and Ireland : and herein I 

i In most Churches it was tlic custom for the Celebrant to put on his 
vestment in the sight of the people, taking it from the Altar. Vestries 
were rare before the fourteenth century. 



require you most especially to pray for the King's most excel- 
lent Majesty, our Sovereign Lord James, King of England, 
Scotland, France, and Ireland, Defender of the Faith, and 
Supreme Governor in these his realms, and all other his 
dominions and countries, over all persons in all causes, as 
well Ecclesiastical as Temporal : ye shall also pray for our 
gracious Queen Anne, the noble Prince Henry, and the rest 
of the King and Queen's royal issue : ye shall also pray for 
the Ministers of God's holy Word and Sacraments, as well 
Archbishops and Bishops, as other Pastors and Curates : ye 
shall also pray for the King's most honourable Council, and 
for all the Nobility and Magistrates of this realm ; that all 
and every of these, in their several callings, may serve truly 
and painfully to the glory of God, and the edifying and 
well-governing of His people, remembering the account that 
they must make : also ye shall pray for the whole Commons 
of this realm, that they may live in the true faith and fear of 
God, in humble obedience to the King, and brotherly charity 
one to another. Finally, let us praise God for all those which 
are departed out of this life in the faith of Christ, and pray 
unto God that we may have grace to direct our lives after 
their good example ; that this life ended, we may be made 
partakers with them of the glorious resurrection in the life 
everlasting ; always concluding with the Lord's Prayer. " 

This is a modernized form of the ancient " Bidding of the 
Bedes, " but is seldom used except in Cathedrals and Colleges. 2 
It was enjoined on preachers in the sixteenth and seven- 
teenth ceuturies, on account of the iniquitous use which was 
made of their so-called prayers before the sermon by the 
Puritans ; some of whom made it a weekly vehicle for teach- 
ing sedition and schism. 3 It may be doubted whether the 
Bidding Prayer was ever intended to be used for Sermons 
preached during the Communion Service. When it was 
inserted in the Canons, Sermons were often preached apart 
from prayers, as at Paul's Cross, and as the University 
Sermons are still preached at Oxford and Cambridge. In 
similar cases it would still be very appropriate. 

THE OFFERTORY. 

The solemn Oblation of the Elements to be consecrated for 
the Holy Communion has always formed a prominent feature 
of the Liturgy. 4 In the Eastern Church the elements are 
prepared in the chapel of the Prothesis, the northern of two 
which stand on either side of the Altar, with a special service, 
called "The Office of the Prothesis, " and are taken to the 
Altar with much ceremony in a procession called "The Great 
Entrance." Then they are offered to God with a Prayer of 
Oblation, the following being that appointed in the Liturgy 
of St. Chrysostom, which is now generally used in the East 
and in Russia : — 

"Lord, God Almighty, Only Holy, Who receivest the 

2 For ancient forms of this, see Liber Fcstivalis ; L'Estrange's Alliance of 
Div. Offices; Maskell's Mem. Hit. iii. 400 ; Coxe's Forms of Bidding Prayer, 
with Introduction and Notes, 1S40. 

3 See a single instance, extending from p. 07 to p. 100 of Coxe's volume. 

4 The writer commonly called Dionysius the Areopagite tells us that 
after the exclusion of the Catechumens and persons under penance, the 
ministers and priests "then place upon llio altar of God tho holy bread 
ami the cup of blessing." [De Eccles. Hierarchia, cap. S. Op. torn. i. p. 
187 D.] 



373 



Cbe Communion. 



love } T e have shewed for His Name's sake, who 
have ministered unto the saints, and yet do 
minister. heb. vi. 10. 

To do good, and to distribute, forget not ; for 
with such sacrifices God is a well pleased. 

Heb. xiii. 16. 
"Whoso hath this world's good, and seeth his 
brother have need, and shutteth up his compas- 
sion from him, how dwelleth the love of God in 

him 1 IS. John iii. 17. 

Give alms of thy goods, and never turn thy 
face from any poor man ; and then the face of 
the Lord shall not be turned away from thee. 

Tob. iv. 7. 

Be merciful after thy power. If thou hast 



a " well " is crossed 
out in the MS. 19 



much, give plenteously : if thou hast little, do 
thy diligence gladly to give of that little : for so 
gatherest thou thyself a good reward in the day 
of necessity. Tob. iv. s, 9. 

He that hath pity upon the poor lendeth unto 
the Lord : and look, what he layeth out, it shall 
be paid him again. -Prov. xix. 17. 

Blessed be the man that provideth for the sick 
and needy : the Lord shall deliver him in the 
time of trouble. Ps. xii. i. 

IT Whilst these Sentences are in reading, the Dea- 
cons, Churchwardens, or other fit person ap- 
pointed for that purpose, shall receive the Alms 
for the Poor, and other devotions of the People, 
in a decent Basin, to be provided by the parish 



sacrifice of praise from them that call upon Thee with their 
whole heart, receive also the supplication of us sinners, and 
cause it to approach to Thy holy Altar, and enable us to pre- 
sent gifts to Thee, and spiritual sacrifices for our sins, and for 
the errors of the people ; and cause us to find grace in Thy 
sight, that this our sacrifice may be acceptable unto Thee, 
and that the good Spirit of Thy grace may tabernacle upon 
us, and upon these gifts presented unto Thee, and upon all 
Thy people. Through the mercies of Thine only-begotten 
Son, with Whom Thou art to be blessed, and with the all- 
holy, and good, and quickening Spirit, now and ever, and to 
ages of ages." 

In the unreformed Liturgy of the Church of England a 
short anthem, called " Offertorium, " was sung at this part of 
the service, and then the Celebrant said the following prayer : 
"Accept, holy Trinity, this Oblation which 1 offer to 
Thine honour [in honour of the Blessed Mary and of all Thy 
Saints,] l for my sins and offences, for the wealth of the living, 
and for the rest of all the faithful departed. May this new 
sacrifice be acceptable to Almighty God, in the Name of the 
Father, and of the Son, and of the Holy Ghost." 

In the Communion Office of 1549 there was no special 
prayer connected with the Oblation of the Elements ; but 
there was the following Rubric : " Then shall the Minister 
talce so much bread and wine as shall suffice for the persons 
appointed to receive the Holy Communion, laying the bread 
upon the corporas, or else in the paten, or in some other comely 
thing 2 prepared for that purpose : and putting the wine into the 
chalice, or else in some fair or convenient cup prepared for that 
use (if the chalice will not serve), putting thereto a little pure 
and clean ivater, and setting both the bread and wine upon the 
altar." 

This mixture of water with the wine is a practice handed 
down from Apostolic times, and, there is good reason to think, 
from our Lord's own example in the original institution of the 
Holy Eucharist. Wheatley remarks respecting this usage : 
" It must be confessed that the mixture has, in all ages, been 
the general practice, and for that reason was enjoined to be 
continued in our own Church by the first Reformers. And 
though in the next Review the order for it was omitted, yet 
the practice of it was continued in the King's Chapel all the 
time that Bishop Andrewes was dean of it." "We ought by 
no means to censure others, who put water into the Cup, for 
they have the consent of the Church Catholic of all ages with 
them in this particular. This practice remained universal for the 
first fifteen hundred years after Christ in all Churches, excepting 
that of Armenia. Pfaffius shews that the cup of blessing among 
the Jews did for the most part consist of wine mixed with 
water, and from thence concludes that the Primitive Church 
took this practice from them, as it is certain they did several 
others." [Johnson, Unbl. Sacrif. Part ii. ch. i. § iv. vol. ii. 
p. 84.] "It seems to me to have been an Apostolical use, 
and very probably practised by Jesus Christ Himself ; there- 
fore I cannot but wish that it might be restored." [Ibid. p. 
203. See also Palmer, Orig. Liturg. ch. iv. § 9; and 
Littledaue's The Mixed Chalice.] 

Symbolically the mixture of water with the wine represents 
the union of the human with the Divine nature in the 
Incarnation. It is also a lively memorial of Him Who for 
our redemption did shed out of His most precious side both 
Water and Blood. 



1 No doubt this is a late insertion. 
- Probably a " ciborium " was meant. 



The substance of the Rubric last quoted is retained in that 
which immediately precedes the Prayer for the Church 
Militant, and its significance was heightened in the revision 
of 1661 by the introduction of the word " oblations " into that 
prayer. The Eubric and the words of the prayer together 
now give to our Liturgy as complete an "Oblation of the 
Elements " as is found in the ancient Offices. This should be 
distinctly shewn by the reverent method of "placing" the 
bread and wine upon the Lord's Table ; so that it may be 
seen they are placed there as a devout offering to God of His 
creatures of bread and wine that He may accept them at our 
hands (as the Lord accepted the five loaves from His dis- 
ciples), to be by Him eucharistized to the higher sphere and 
purpose of the new creation. A separate Prayer of Oblation 
is still used in the Office for the Holy Communion when cele- 
brated at Coronations. It is as follows : "Bless, Lord, 
we beseech Thee, these Thy gifts, and sanctify them unto 
this holy use, that by them we may be made partakers of the 
Body and Blood of Thine only -begotten Son Jesus Christ, 
and fed unto everlasting life of soul and body. " x 

A secondary part of the Offertory is the collection and 
offering of "alms for the poor, and other devotions of the 
people." The words "accept our alms " were inserted where 
they now stand in 1552; but the Rubric directing the church- 
wardens to put them into the " poor men's box," it is doubt- 
ful whether they were offered upon the Altar. Perhaps it 
was this doubtful character of the Rubric which led to such 
a distinct direction as that which we now have, and which 
was inserted in 1661. 

ot/ier devotions of the People] This expression is explained 
by the use of it in the Injunctions of Edward VI. [a.d. 1547], 
' ' declaring unto them whereas heretofore they have been 
diligent to bestow much substance otherwise than God com- 
manded upon pardons, pilgrimages, trentalles, decking of 
images, offering of candles, giving to friars, and upon other like 
blind devotions, they ought at this time to be much more ready 
to help the poor and needy ..." It is clearly used for "sub- 
stance " devoted by an offering of it on God's Altar, to other 
religious uses than that of alms. "The which alms and 
devotion of the people," it is added, "the Keepers of the 
Keys shall at times convenient take out of the chest," and 
devote to the relief of the poor, the reparation of highways 
next adjoining, and the reparation of the church, if great 
need require, and the parish is too poor to provide for its 
repair otherwise. 

The idea of an Offering of Alms at the Holy Communion 
arises out of the idea of the Oblation of the Elements. The 
elements are the materials of the sacrifice about to be offered 
to God and partaken of by the communicants ; and (as under 
the Jewish system) such materials are provided by those who 
are to benefit by the sacrifice. But since so small a quantity 
of material is not recognizable as an offering from many indi- 
viduals, each supplements it according to his ability with an 
offering of money to be applied as alms for the poor, whom 
"always ye have with you," or for some sacred object con- 
nected with the work of Christ and of the Church. Such an 
offering at such a time is very significant ; for, first, "we 
thereby acknowledge God's sovereignty over all, and His 
great bounty to us in particular," that "all things come of 
Him," and of His own do we give Him ; fulfilling His com- 
mand of not "appearing before Him empty ; " and, secondly, 
the people acknowledge and fulfil their duty of providing 
for the maintenance of God's Priests, of God's Poor, of God's 
Church, His consecrated fabrics and His holy services. 



Cfje Communion. 



379 



for that purpose, and reverently bring it to the 
Priest ; who shall humbly present, and place it 
upon the Holy Table. 

IT And when there is a Communion, the Priest shall 
then place upon the Table so much Bread and 
Wine, as he shall think sufficient. After which 
done, the Priest shall say, 

If Let us pray for the whole state of Christ's 

Church," militant here in earth. 

ALMIGHTY and everliving God, Who by 

^ljL Thy holy Apostle hast taught us to make 

prayers, and supplications, and to give thanks, 



for all men ; We humbly beseech Thee most 
mercifully [to accept our alms and Ifiherebeno 
oblations, and] to receive these our alms or obia- 

t • i or i mv tions, then shall 

prayers, which we otter unto ihy the words [of 
Divine Majesty; beseeching Thee *f m ept ^|j °£ 
to inspire continually the universal lations] he left 
Church with the spirit of truth, ™ tunsaid - 
unity, and concord : And grant, that all they 
that do confess Thy holy Name may agree in 
the truth of Thy holy Word, and live in unity, 
and godly love. We beseech Thee also to save 
and defend all Christian Kings, Princes, and 



In the old Latin service the alms and devotions of the 
people were usually taken up to the Altar steps by them after 
the Oblation of the Elements ; ' ' primo masculi, deinde fceminse. " 
[Bona, Her. Liturg. II. ix. L] The alms given were called, with- 
out any reference to the actual amount, the "mass-penny," and 
were regarded as a freewill-offering. Thus in the Lay Folks' 
Mass Book, after the writer has expounded the Creed, he says: — 

" After that, fast at hande, 
Comes the tyme of offrande, 
Offer or leeve, whether the lyst, 
How thou shulde praye 1 wold thou wyst." 

In his Durham Book, Cosin made a rearrangement of, and 
some additions to, the Offertory Sentences, which are worth 
notice. He annexed the following direction to the printer : 
"iS* Print the first thirteen of these sentences at a distance 
from the six following : and those six at a distance from the 
four next after : and the last (being the 26) at a distance by 
itself." This classification may be understood by comparing 
the following numbers and additions with the numbers affixed 
to the Sentences in the margins above. 



1, 2, 3, 4. 12, 13, 14, 15. Gen. iv. 3 ; Exod. xxv. 2 ; Deut. 
xvi. 16 ; Ps. xcvi. 7, 8 ; Mark xii. 41 ; and Luke xxi. 3, 4. 



6, 7, 8, 9, 10, 11. 



II. 



III. 



5. 16. 20. 19 [17, 18, these two, from Tobit, erased by San- 
croft]. 

IV. 

Blessed be Thou, God, for ever. Thine, Lord, is the 
greatness and the glory. For all that is in the heaven and 
in the earth is Thine. Both riches and honour come of Thee ; 
and of Thine own do we give unto Thee. As for me, in the 
uprightness of my heart I have willingly offered all these 
things. And now have I seen with joy Thy people who are 
here present to offer willingly unto Thee. [1 Chron. xxix. 
11-13. 17.] 

Another classification may be suggested, as follows : — 
For general use, 1, 2, 3, 4. 9. 12, 13. 15. 18. 

„ the poor, 5. 17. 19, 20. 

,, the support of Churches, Clergy, and Missions, 6, 7, 8. 10. 

,, special Church charities, 11. 14. 16. 

,, Hospitals, 20. 

§ Prayer for the Church. 

Let us pray for the ivhole state] The "Oremus" of this 
prayer is formed from the title of an ancient prayer for the 
living and the departed, which was in use before the Reforma- 
tion, and which is printed (from a volume of Hours dated 
1531) in the Director ium Anglicanum. [P. 53, 2nd ed.] It 
is also found at fol. 192 of the Liber Festivalis of 1515, first 
printed in 1483 by Caxton. This prayer is entitled, " IT A 
generall and devout prayre for the goode state of oure moder 
the Churche militant here in erth." The general character 
of the prayer is similar to that of the present Church Militant 
Prayer, but it ends with the following words : "et omnibus 
ndelibus vivis et defunctis, in terra viventium vitam Eeternam 
pariter et regimen concedas. " 

Prefaces of a similar kind to that here ordered were affixed 
to each of the nine Collects for Good Friday in the Salisbury 
Missal ; and the first of them began, "Oremus, dilectissimi, 



nobis in primis pro ecclesia sancta Dei ..." the preceding 
Rubric ending, "Et primo pro universale statu ecclesio?." It 
was adopted before the Consecration Prayer of the Liturgy of 
1549, in the form, " Let us pray for the whole state of Christ's 
Church," and the ancient phrase "militant here on earth" 
was added in 1552. 1 Bishop Cosin altered it in his Durham 
Book to "Let us offer up our prayers and praises for the 
good estate of Christ's Catholick Church," making the same 
change in the title of the prayer in the first Rubric at the end 
of the Communion Office. In the original MS. it was first 
written "for the good estate of the Catholick Church of 
Christ militant here in earth," and was then altered into its 
present form by the hand of Sancroft. 

Almighty and everliving God] The Prayer for the Church 
Militant is the first portion of the Canon as it was re-formed 
in 1549. [See the Appendix to this Office.] It was separated 
from that part of the Canon more immediately associated 
with the Act of Consecration in 1552, and thrown back into 
this early part of the Service. At the same time, the com- 
mendation of the congregation present was put in its present 
short form, instead of in one which specified that they were 
met to commemorate the death of Christ. Bishop Cosin 
wished to restore the passage in a bracket, with a marginal 
Rubric, as follows : — 

["And we commend especially unto Thy Whenthereis 
merciful goodness this Congregation which is no Communion 
here assembled in Thy Name, to celebrate the these words 
Commemoration of the most precious death and tlms , in . cIo 1 se f ( J 
Sacrifice of Thy Son and our Saviour Jesus H ^e to be left 
Christ."] 

He also desired to insert after the words "their life," a full 
and definite commemoration of the departed, after the pattern 
of the older Liturgy, and as it had been adopted in the Scot- 
tish Office of 1637. His MS. insertion in the margin of the 
Durham Book is as follows : — - 

"And we also bless Thy holy Name for all these Thy 
servants, who having finished their course in faith do now 
rest from their labours. And we yield unto Thee most high 
praise and hearty thanks for the wonderful grace and virtue 
declared in all Thy Saints, who have been the choice vessels 
of Thy grace, and the Lights of the world in their several 
generations : most humbly beseeching Thee that we may have 
grace to follow the example of their stedfastness in Thy faith, 
and obedience to Thy holy commandments : that at the day 
of the general Resurrection, we and all they which are of the 
mystical Body of Thy Son may be set on His right hand, and 
to hear that His most joyful voice, ' Come, ye blessed of My 
Father, inherit the kingdom prepared for you from the foun- 
dation of the world.' Grant," etc. 

A prayer similar in character to the Prayer for the Church 
Militant is found in all Liturgies, although placed in closer 
connection with the Consecration Prayer. 2 The object of the 

1 In a Form of Prayer for August 5, 1603, it is punctuated "Christ's 
Church, militant here on earth," and so it was always read by Bishop 
phillpotts of Exeter. This is obviously the true punctuation and sense, 
for it would be mere verbiage to say of the Church Militant that it is " here 
on earth," while it is a quite proper form of expression to say that the 
portion of Christ's Church which is on earth is Militant. 

2 In the Scotch Communion Office this Prayer (which in its commemora- 
tion of the departed is fuller than ours, and keeps more closely to the 
Liturgy of 1549) follows immediately after the Prayers of Consecration and 
Oblation. This is its position in the Liturgies of St. .Tamos, St. Basil, St. 
Chrysostom, and the Clementine ; but in the Alexandrine Liturgy of St. 
Mark, and in the Mozarabic and ancient Gallican Liturgies, the great In- 
tercessory Prayer for Living and Dead preceded the Consecration. In the 
Latin forms, Roman, Ambrosian, and Anglican, the Commemoration of the 
Living preceded Consecration : that of the Departed followed it. 

For the general similarity between this prayer and similar ones in the 
Primitive Church, camp. Tertull. Apol. 30, and St. Cyril's Fi/th Catecheti- 
cal Lecture on the Mysteries. 



5 So 



Cfrc Communion. 



Govemours ; and specially Thy servant VIC- 
TORI A our Queen, that under her we may be 
godly and quietly governed : and grant unto her 
whole Council, and to all that are put in Autho- 
rity under her, that they may truly and indiffer- 
ently minister justice, to the punishment of 
wickedness and vice, and to the maintenance of 
Thy true religion, and virtue. Give grace, O 
heavenly Father, to all Bishops and Curates, 
that they may both by their life and doctrine 
set forth Thy true and lively Word, and rightly 
and duly administer Thy holy Sacraments : And 
to all Thy people give Thy heavenly grace ; and 
especially to this congregation here present ; that, 
with meek heart and due reverence, they may 
hear, and receive Thy holy Word ; truly serving 
Thee in holiness and righteousness all the days 
of their life. And we most humbly beseech 
Thee of Thy goodness, O Lord, to comfort and 
succour all them who in this transitory life are 
in trouble, sorrow, need, sickness, or any other 
adversity. *And we also bless Thy holy Name 
for all Thy servants departed this life in Thy 
faith and fear ; beseeching Thee to give us grace 
so to follow their good examples, that with them 
we may be partakers of Thy heavenly kingdom : 
Grant this, O Father, for Jesus Christ's sake, 
our only Mediator and Advocate. Amen. 



a i.e. The person 
ministering in the 
pulpit. 



II When the " Minister giveth warning for the celebra- 
tion of the holy Communion (which he shall always 
do upon the Sunday, or some holyday, immedi- 
ately preceding), after the Sermon or Homily 
ended, he shall read this exhortation following. 

DEARLY beloved, on day next I purpose, 
through God's assistance, to administer to 
all such as shall be religiously and devoutly dis- 
posed the most comfortable Sacrament of the 
Body and Blood of Christ, to be by them received 
in remembrance of His meritorious Cross and 
Passion, whereby alone we obtain remission of 
our sins, and are made partakers of the Kingdom 
of Heaven. Wherefore it is our duty to render 
most humble and hearty thanks to Almighty God 
our heavenly Father, for that He hath given 
His Son our Saviour Jesus Christ, not only to 
die for us, but also to be our spiritual food and 
sustenance in that holy Sacrament. Which being 
so divine and comfortable a thing to them who 
receive it worthily, and so dangerous to them 
that will presume to receive it unworthily ; my 
duty is to exhort you in the mean season to con- 
sider the dignity of that holy mystery, and the 
great peril of the unworthy receiving thereof ; 
and so to search and examine your own con- 
sciences, (and that not lightly, and after the 
manner of dissemblers with God ; but so) that 



prayer, whatever its position, is to present a supplication for 
all members of the Church at the time when the offering up 
the Eucharist makes intercession a special duty of love, and 
gives to it a special hope of prevailing power. Condensed as 
our present form of this prayer is, yet its comprehensiveness 
is very observable ; and, though it is brief, it is as all-inclusive 
as the Litany. Having made the verbal offering of the Alms 
and of the Oblations, it proceeds to pray for the living under 
five principal divisions, which it would be well to mark in the 
typographical arrangement of the prayer by beginning a fresh 
paragraph for each. 1. For the Catholic Church. 2. For 
Christian Princes. 3. For the Bishops and Clergy. 4. For 
the People. 5. For the Afflicted. This prayer is, indeed, so 
exhaustive as to render it unnecessary to use the Litany im- 
mediately before the Communion Office, as part of the same 
continuous Service. In Churches where Mattins, Litany, and 
Holy Communion are thought to make too long a Service at 
once, as indeed they do, it would be better to let the Com- 
munion follow immediately after Mattins, using the Litany 
as a separate Service in the afternoon. This would obviate 
the sameness of repeated prayers for the same persons and 
objects, which, more than the actual time taken, is the cause 
of the common complaints of the length of the Morning Ser- 
vice. Particular intercession should be privately made after 
the word "adversity" and "fear," and the Priest should make 
a short pause, to allow those present thus silently to commend 
to God any for whom they are specially bound to pray. 

If it be thought by any to be an omission that in this 
prayer we do not pray for " all sorts and conditions of men," 
Heathen as well as Christian, but only for Christ's Church, it 
should be remembered that our Lord Himself in His Euchar- 
istic Intercession expressly says, " I pray not for the world, 
but for them which Thou hast given Me." [John xvii. 9.] 
Very observable also is it that the earnest prayer for unity, 
which is found in the great intercessory prayer that forms 
part of every known Christian Liturgy, is a close following of 
our Blessed Lord's own example at the first Institution of the 
Eucharist. [John xvii. 20-23.] 

In commemorating the departed at the time of celebrating 
the Holy Eucharist, the Church of England simply does as 
every known Church has done from the earliest age in which 
its Liturgical customs can be traced. The following are some 
Primitive examples : — 

Liturgy of St. James. See Introduction to this Office, p. 
354. The first words of commemoration, "... that they 
may find mercy and grace with all Thy Saints ..." will be 
found exactly similar in character to those of the Church 
Militant prayer. 



Liturgy of St. Mark. "Give rest to the souls of our 
fathers and brethren that have heretofore slept in the faith 
of Christ, Lord our God, remembering our ancestors, 
fathers, patriarchs, prophets, apostles, martyrs, confessors, 
bishops, holy and just persons, every spirit that has departed 
in the faith of Christ, and those whom to-day we keep in 
memory." 

Liturgy of St. Clement. "Let us commemorate the holy 
martyrs, that we may be deemed worthy to be partakers of 
their trial. Let us pray for all those who have fallen asleep 
in the Faith. " 

Liturgy of St. Chrysostom. " Further, we pray for the 
blessed and ever-memorable founders of this holy abode, and 
for all our fathers and brethren that have fallen asleep before 
us, and lie here, and the orthodox that lie every where." 
[From the Ectene.] "And, farther, we offer to Thee this 
reasonable Service on behalf of those who have departed in 
the Faith, our ancestors, fathers, . . . and every just spirit 
made perfect in the Faith." [From the Prayer of Oblation.] 
"And remember all those that are departed in the hope of 
the resurrection to eternal life, and give them rest where the 
light of Thy countenance shines upon them." [From the 
commemoration of the diptychs of the departed.] 

It will thus be seen how great a deviation it would be from 
Primitive Christianity to omit all mention of the deceased 
members of Christ, at the time when celebrating the great 
Sacrament of Love by which all the whole Church is bonded 
together. And it must be considered as great matter for 
thankfulness, that in all the assaults made upon the Liturgy of 
the Church of England by persons holding a more meagre 
belief in things unseen, the Providence of God has preserved 
the prayer for the whole Church, departed as well as living, 
in the prayer which is too often regarded as being for the 
Church Militant alone. 

THE EXHORTATIONS. 

When the Minister giveth learning] That is, when he gives 
notice that the Holy Communion is to be celebrated. This 
"warning" or notice is distinct from the "exhortation fol- 
lowing," and the words in which it is to be given are not 
enjoined. When the Holy Communion is celebrated on every 
Sunday and holyday no such warning is needed. 

after the Sermon or Homily ended] Not after the Nicene 
Creed, as has often been the custom. The Exhortation is 
intended to be read from the pulpit as an appendix to the 
Sermon or Homily which has just been preached or read 
there. 



C&e Communion. 



381 



ye may come holy and clean to such a heavenly 
feast, in the marriage-garment required by God 
in holy Scripture, and be received as worthy par- 
takers of that holy Table. 

The way and means thereto is ; First, to 
examine your lives and conversations by the rule 
of God's commandments ; and whereinsoever ye 
shall perceive yourselves to have offended, either 
by will, word, or deed, there to bewail your own 
sinfulness, and to confess yourselves to Almighty 
God, with full purpose of amendment of life. 
And if ye shall perceive your offences to be such 
as are not only against God, but also against your 
neighbours ; then ye shall reconcile yourselves 
unto them ; being ready to make restitution and 
satisfaction, according to the uttermost of your 
powers, for all injuries and wrongs done by you 
to any other ; and being likewise ready to forgive 
others that have offended you, as ye would have 
forgiveness of your offences at God's hand : for 
otherwise the receiving of the holy Communion 
doth nothing else but increase your "damnation. 
* Therefore if any of you be a blasphemer of God, 
an hinderer or slanderer of His Word, an adul- 
terer, or be in malice, or envy, or in any other 
grievous crime, Repent you of your sins, or else 
come not to that holy Table ; lest, after the 



a i.e. "Condemna- 
tion" or "judge- 
ment"=Gr. xpitj.cc. 
[See Ann. Bible, 
note on 1 Cor. ix. 
=9]. 

b " Therefore . . . 
body and soul." 
This passage was 
not in the original 
MS., but was in- 
serted in the mar- 
gin. It is written 
in the margin of the 
1636 Prayer Book 
in the same hand 
as the other inser- 
tions. 



taking of that holy Sacrament, the Devil enter 
into you, as he entered into Judas, and fill you 
full of all iniquities, and bring you to destruction 
both of body and soul. 

And because it is requisite, that no man 
should come to the holy Communion, but with 
a full trust in God's mercy, and with a quiet 
Conscience ; therefore if there be any of you, 
who by this means cannot quiet his own Con- 
science herein, but requireth further Comfort, or 
Counsel, let him come to me, or to some other 
discreet and learned Minister of God's Word, 
and open his grief ; that by the Ministry of 
God's holy Word he may receive the benefit of 
Absolution, together with ghostly counsel and 
advice, to the quieting of his conscience, and 
avoiding of all scruple and doubtfulness. 

IT Or in case he sliall see the people negligent to come 
to the holy Communion, instead of the former, he 
shall use this exhortation. 

DEARLY beloved brethren, on I intend, 
by God's grace, to celebrate the Lord's 
Supper : unto which, in God's behalf, I bid you 
all that are here present, and beseech you, for 
the Lord Jestjs Christ's sake, that ye will not 
refuse to come thereto, being so lovingly called 



These short homilies were introduced into the Communion 
Office at a time when the Church of England Laity were in 
danger of two extremes. The first was that almost total 
neglect of Communion which had sprung up during the 
Middle Ages : the second was that irreverence towards the 
Holy Communion which arose from the dreadful principles 
held respecting it by the Puritan school : an irreverence so 
great as to call out even an Act of Parliament for its sup- 
pression. [1 Edw. VI. c. 1, 1547.] 

In the face of these dangers, and when Sermons were but 
rarely preached in comparison with later times, these Exhor- 
tations were placed where they are for instruction of the 
people, as well as for a hortatory purpose. Although extremely 
valuable as statements of doctrine, they are not so necessary 
in times when Sermons respecting the Holy Communion are 
so common as they now are ; and they are out of character 
with the habits of a Church in which there is a regular cele- 
bration of the Holy Communion on all Sundays and Holydays. 
The tone of the Rubric and of the Exhortations is plainly 
fitted to a time of infrequent Communions. 

§ The first Exhortation. 

This is intended to be said from the pulpit "after the Ser- 
mon or Homily " which has been preached there is "ended." 
So in the First Prayer Book the Rubric says that "if the 
people be not exhorted" in the Homily or Sermon "to the 
worthy receiving of the holy Sacrament of the Body and 
Blood of our Saviour Christ, then shall the Curate give this 
exhortation," the third of those now printed. 

The original of the first Exhortation formed part of the 
"Order of Communion" set forth in 1548, when a great endea- 
vourwas being made to revive the practiceof actual Communion 
among the Laity. Who was its author is unknown. It under- 
went some alterations in 1552, the most important of which 
was the omission of the following admirable passage respect- 
ing Confession and Charity, with which it ended in 1540, 
"requiring such as shall be satisfied with a general Confes- 
sion not to be offended with them that doth use, to their 
further satisfying, the auricular and secret Confession to the 
Priest ; nor those also which think needful or convenient for 
the quietness of their own consciences particularly to open 
their sins to the Priest, to be ofl'endcd with them which are 
satisfied with their humble confession to God, and the general 
confession to the Church ; but in all these things to follow 
and keep the rule of charity ; and every man to be satisfied 
with his own conscience, not judging other men's minds or 
acts, whereas he hath no warrant of God's Word for the same." 
In L661 some changes were made by Bishop Cosin. 



The concluding paragraph of this Exhortation is very 
important as indicating that, while the Church of England 
advises auricular confession in the cases specified [see notes 
on Visitation of the Sick], it is yet not considered to be of 
absolute necessity before the receiving of the Holy Communion, 
as in the Roman and Eastern Churches, whose Laity, as a, 
rule, communicate much less frequently than do those of 
the Church of England. It is permitted, and perhaps even 
enjoined to such as find it necessary for their own comfort ; 
for in the English of 1548 the phrase "let him come" was 
more probably imperative than merely permissive. It can 
hardly be questioned that the Church of England regards pri- 
vate Confession as occasional and remedial, not as habitually 
desirable ; as medicine, not regular food. In estimating the 
teaching of the Prayer Book on this subject, it must always 
be remembered that an authoritative priestly absolution is 
provided, both in the Communion Office and in the daily 
Mattins and Evensong, which only differs from a private 
absolution in being addressed to individuals as included in a 
congregation and not separately. [See note at p. 385.] The 
prominence given in the Revision of 1552 to the Confession 
and Absolution in the Daily Office, and the intention of the 
Church, made clearer still in that of 1661, that they should 
be taken for an effectual Absolution of all them that truly 
repent and unfeignedly believe, seem to indicate a wish to 
discourage frequent private Confession, by rendering it less 
necessary. [See p. 183.] 

lest, after . . . Judas] A passage the insertion of which is 
much to be regretted : since it is not historically proveable 
that Judas received the Eucharist, nor is it theologically pro- 
bable that "the Devil" should "enter into" a communicant 
immediately "after the taking of that holy Sacrament." 

open Ms grief] That is, confess the sins which cause his 
grief, that, after penitent Confession of them, he may receive 
the "further Comfort " of Absolution. 

Ministry of God's holy Word] This does not mean that the 
priest is to read some part of the Holy Bible to the penitent, 
but to give him the Absolution. In the language of the 
period, "God's Word " was a term applied to a form of words 
pronounced in the Name and by the authority of God, as well 
as to the Holy Bible. It was just coming into use for the 
latter, but the former was its more established sense. 

§ The second Exhortation. 

This Exhortation, which is also intended to bo said from 
the pulpit, was inserted in 1552, as Cosin thinks at the 
instance of Bucer, and was then placed between the Church 
Militant Prayer and the Ordinary Exhortation on giving 



3 S2 



Cbe Communion. 



and bidden by God Himself. Ye know how 
grievous and unkind a thing it is, when a man 
hath prepared a rich feast, decked his table with 
all kind of provision, so that there lacketh nothing 
but the guests to sit down ; and yet they who 
are called (without any cause) most unthankfully 
refuse to come. Which of you in such a case 
would not be moved 1 Who would not think a 
great injury and wrong done unto him 1 Where- 
fore, most dearly beloved in Christ, take ye 
good heed, lest ye, withdrawing yourselves from 
this holy Supper, provoke God's indignation 
against you. It is an easy matter for a man to 
say, I will not communicate, because I am other- 
wise hindered with worldly business. But such 
excuses are not so easily accepted and allowed 
before God. If any man say, I am a grievous 
sinner, and therefore am afraid to come : where- 
fore then do ye not repent and amend ? When 
God calleth you, are ye not ashamed to say ye 
will not come ? When ye should return to God, 
will ye excuse yourselves, and say ye are not 
ready 1 Consider earnestly with yourselves how 
little such feigned excuses will avail before God, 



They that refused the feast in the Gospel, because 
they had bought a farm, or would try their yokes 
of oxen, or because they were married, were not 
so excused, but counted unworthy of the heavenly 
feast. I, for my part, shall be ready ; and, ac- 
cording to mine Office, I bid you in the Name of 
God, I call you in Christ's behalf, I exhort you, 
as you love your own salvation, that ye will be 
partakers of this holy Communion. And as the 
Son of God did vouchsafe to yield up His soul 
by death upon the Cross for your salvation ; so 
it is your duty to receive the Communion in 
remembrance of the sacrifice of His death, as He 
Himself hath commanded : which if ye shall 
neglect to do, consider with yourselves how great 
injury ye do unto God, and how sore punishment 
hangeth over your heads for the same ; when ye 
wilfully abstain from the Lord's Table, and 
separate from your brethren, who come to feed on 
the banquet of that most heavenly food. These 
things if ye earnestly consider, ye will by God's 
grace return to a better mind : for the obtaining 
whereof we shall not cease to make our humble 
petitions unto Almighty God our heavenly Father. 



IT At the time of the Celebration of the Communion, 
the Communicants being conveniently placed for 
the receiving of the holy Sacrament, "the Priest 
shall say this exhortation. 

DEARLY beloved in the Lord, ye that mind 
to come to the holy Communion of the 
Body and Blood of our Saviour Christ, must 
consider how Saint Paul exhorteth all persons 
diligently to try and examine themselves, before 
they presume to eat of that Bread, and drink of 
that Cup. For as the benefit is great, if with a 
true penitent heart and lively faith we receive 
that holy Sacrament ; (for then we spiritually 
eat the Flesh of Christ, and drink His Blood ; 
then we dwell in Christ, and Christ in us ; we 
are one with Christ, and Christ with us ;) so 
is the danger great, if we receive the same un- 



a i.e. The Celebrant. 



b [Harleian 
2383. Moil. 
iii. 408.] 



[~* /~1 OOD men and women, y charge yow by 
L vZT the Auctoryte of holy churche, that no 
man nother woman that this day proposyth here 
to be comenyd [communicated] that he go note to 
Godds bord, lase than he byleue stedfastlych, that 
the sacrament that he ys avysyd here to reseue, 
that yt ys Godds body flesche and blode, yn the 
forme of bred; & that {which) he receyvythe 
afterward, ys no thyng ells but wyne & water, 
for to dense yowr mowthys of the holy sacra- 
ment. Furthermor, y charge yow that no man 
nother woman go to Godds borde lase than he be 
of ys synnys clen confessyd, & for hem contryte ; 



warning of Communion. Bucer, in the following passage 
[Centura, c. 27], pleads earnestly for frequent Communion : 
" Modis omnibus instandum, ut qui pragsentes sunt communi- 
cent. Sed sunt qui in eo nobiscum sentiunt, quo autem id 
obtineant non veris utuntur rationibus. Alii enim eo rarius 
S. Coenam celebrant, ut in anno vix plures quam ter aut 
quater. Alii populum qui ad prasdicationem Evangelii et 
preces confluxit omnem dimittunt, ut Ccenam celebrent cum 
iis tantum qui volunt ea communicare. Nam ex eo quod 
Dominus usum hujus Sacramenti commendavit discipulis suis, 
ut cceremoniam pertinentem ad solennem sui inter nos cele- 
brandam memoriam, qua? sane a nobis celebrari debet omni 
die Dominico. Item, ex eo quod Apostolus, 1 Cor. xi. eandem 
ccenam omni frequentiori ccetui deputat, et quod Ecclesia 
Apostolica legitur ita fractione panis perseverasse, ut in doc- 
trina Apostolorum, Act. II. ; apparet ergo Ecclesias priscas 
Mud ex certa Apostolorum traditione accepisse, ut Sacram 
Coenam singulis diebus Dominicis et Festis, immo quoties tota 
conveniebat Ecclesia, exhiberent. " 

As this Exhortation originally stood, it contained a strong 
passage about the ill effects of habitually remaining to "gaze " 
without receiving the Communion, which shews that the 
habit was an extremely common one at that time. This 
paragraph, which followed the words "hangeth over your 
heads for the same," was crossed out in Cosin's book, 
apparently by Sancroft, as Secretary to the Committee, the 
ink being of the colour used by him, and not of that used by 
Cosin. 



§ The third Exhortation. 

conveniently placed] After the Offertory Sentences the 
Liturgy of 1549 has this Rubric : " Then so many as shall be 
partakers of the Holy Communion shall tarry still in the 
quire, or in some convenient place nigh the quire, the men 
on the one side and the women on the other side. All other 
(that mind not to receive the said Holy Communion) shall 
depart out of the quire, except the Ministers and Clerks." 
This implies that "the Ministers," i.e. the Deacon and Sub- 
deacon, and the " Clerks, " i. e. the Choristers, might remain 
in the quire, and others in the body of the church, during 
the celebration, even if not intending then to communicate. 
This Exhortation was therefore intended for the whole con- 
gregation ; as is also shewn by the next Rubric, in which 
"them that come to receive the Holy Communion" are dis- 
tinguished from the body of the congregation. 

If all but communicants have left the Church, this Exhorta- 
tion ought not to be used. It appears to be handed down 
in principle, and partly in words, from the habit of the un- 
reformed Church of England. The old English form placed 
parallel to it was evidently known, perhaps familiar, to those 
who wrote it ; and the position of the Confession and Absolu- 
tion at the end of it appears to indicate that the Reformers 
adopted no new system when they introduced these into our 
Office in their present form, but simply remoulded what they 
found already in use. 

Whether this was the general habit of the Church of 



Cfrc Communion. 



383 



worthily. For then we are guilty of the Body 
and Blood of Christ our Saviour ; we eat and 
drink our own "damnation, not considering the 
Lord's Body ; we kindle God's wrath against 
us ; we provoke Him to plague us with "divers 
diseases, and sundry kinds of death. Judge 
therefore yourselves, brethren, that ye be not 
judged of the Lord. Repent you truly for your 
sins past; have a lively and stedfast faith in 
Christ our Saviour. Amend your lives, and 
be in perfect Charity with all men ; so shall ye 
be meet partakers of those holy mysteries. And 
above all things ye must give most humble and 
hearty thanks to God, the Father, the Son, and 
the Holy Ghost, for the redemption of the world 
by the death and passion of our Saviour Christ, 
both God and Man, Who did humble Himself, 
even to the death upon the Cross, for us, miser- 
able sinners;'' Who lay in 'darkness and the 
shadow of death, that He might make us the 
children of God, and exalt us to everlasting life. 
And to the end that we should alway remember 
the exceeding great love of our Master, and only 
Saviour, Jesus Christ, thus dying for us, and 
the innumerable benefits which by His precious 
blood-shedding He hath obtained to us ; He hath 
instituted and ordained holy mysteries, as pledges 
of His love, and for a continual remembrance of 
His death, to our great and endless comfort. To 
Him therefore, with the Father and the Holy 
Ghost, let us give (as we are most bounden) 
continual thanks ; submitting ourselves wholly 
to His holy will and pleasure, and studying to 
serve Him in true holiness and righteousness all 
the days of our life. Amen. 



IT Then shall •''the Priest say to them that come to 
receive the holy Communion, 

YE that do truly and earnestly repent you of 
your sins, and are in love and charity with 
your neighbours, and intend to lead a new life, 
following the Commandments of God, and walk- 



a See. note a, p, 
381, and the right- 
hand column oppo- 
site this note. 

b See Hamlet, v. z. 
Mirror of Our 
Lady, pp. 25, 73, 
74. etc. 

c See CYPR. de 
Laps, for some 
remarkable in- 
stances. 



d This " ;" is in the 
MS. 

e The reference is 
to the " darkness " 
in which our Lord 
uttered His fourth 
saying upon the 
Cross. He became 
a Son forsaken, 
We as children to 
be taken. 



/i.e. The Celebrant 



that ys to sey hauyng sorow yn yowr herts, for 
yowre synnys. Furthermore, I charge yow yf 
ther be eny man or woman, that beryth yn his 
herte eny wrothe or rancor to eny of his *even- 
cristen [fellow-Christian] that he be not ther 
howselyd, ther to the tyme that he be with hym 
yn perfyte love & cheryte, for ho so [w/wso] 
beryth wrethe or evyll wyll yn herte, to eny of 
hys evencristen, he ys note worthy hys God to 
receyue; and yf he do, he reseyvythe his "damp- 
nacyon, where he schuld receyue his saluacion. 
Furthermore, y charge yow that none of yow go 
to Godds borde to day, lasse than he be yn full 
wyll & purpose for to sese and to withstond the 
deds of syn. For who proposyth now to con- 
tynue yn syn a3ene after hys holy tyme he is 
note worthy to receyue his God ; & yf he do hyt 
ys to hym grete perell. Furthermore I charge 
all strangers bothe men and women, that none 
of yow go to godds borde, yn to tyme that $e 
haue spoke with me, other [or] with myn asynys. 
Furthermore, y charge yow bothe men and women 
that havythe servants, that ys, takythe hede that 
they be well y gouernyd yn takyng of mets & 
drynks, for the perell that may be fall, thorow 
forfeytyng of mets & drynks. . . . Also ^e 
shall knell adown apon yowr kneys, seyyng after 
me, y cry God mercy, and our lady seynt mary, & 
all the holy company of hevyn, & my gostelyche 
fadyr, of all the trespasse of syn that y have don, 
in thowte, word, other [or] yn dede, fro the tyme 
that y was bore, yn to this tyme ; that ys to say 
in Pryde, Envy, Wrethe, Slowthe, Covetyse, 
Gloteny, <fe Lechery. The v. Commawndements, 
dyuerse tymys y broke. The werks of mercy 
note y fulfyllyd. My v. wytts mysse spend, etc. 

Misereatur vestri omnipotens Deus, etc. 

Absohdionis forma. 

Deus noster Jesus Christus, pro Sua magna 
misericordia, etc.] 



England before the Reformation or not, certainly now one of 
the most remarkable of the peculiar features of the Anglican 
Communion Offices is the anxious carefulness shewn by the 
Church to ensure that communicants shall approach the Lord's 
Table after due preparation and with right dispositions. Not 
only in the previous notice, but in the course of the Service 
itself, they are warned of the danger of unworthy Communion, 
and the necessity of self-examination is insisted upon. The 
words of the Invitation are also very emphatic : "Ye that do 
truly and earnestly repent you of your sins." The lowly self- 
abasement of the general confession ; the reminder that turn- 
ing to Him "with hearty repentance and true faith" is the 
condition of God's forgiveness, and that our Saviour's " com- 
fortable words " are addressed only to those who "truly turn 
to Him," are all of the same character. The admixture of 
grave warning and tender encouragement in this Service is 
indeed truly wonderful. There is nothing like it in the 
Offices of any other Communion, as (however others may be, 
in some features, grander and more striking) there is no 
Service more touchingly beautiful than the Communion Ser- 
vice of the Church of England, when performed as it ought 
to be. This peculiarity has probably conduced largely to the 
growth amongst us of a feeling, with respect to Holy Com- 
munion, which goes far to compensate for the almost universal 
neglect of the Church's direction that intending communi- 



cants should signify their names to the Curate beforehand, 
and to obviate the necessity of the Minister "repelling " any. 
For there is more risk of persons refraining who ought to com- 
municate, than of persons communicating who ought to refrain. 
It should be observed that the last paragraph forms a 
doxology, such as that with which sermons are concluded, 
and ought to be said as such. 

§ The Invitation. 

The germ of this Invitation is to be observed in the above 
Exhortation of the Mediaeval Church. It is first found, as it 
now stands, in the "Order of Communion" of 1548. It was 
no doubt originally intended as an actual invitation, to those 
who were about to communicate, to leave the body of the 
congregation and pass into the chancel. The "Order of 
Communion " was an English appendix to the Latin Office ; 
and the latter having been already completed, as far as the 
Communion of the Priest, the Invitation of course (with the 
Confession, Absolution, and Comfortable Words) followed the 
Consecration, instead of preceding it as now. It may be taken 
as a verbal substitute for the kiss of peace. Cosin suggested 
the words, "Draw near in full assurance of faith," probably 
with the view of indicating that the Invitation is now for an 
approach of the heart, not of the body. It should bo read by 
the Celebrant. 



3§4 



Cbe Communion. 



ing from henceforth in His holy ways ; Draw 
near with faith, and take this holy Sacrament to 
your comfort ; and make your humble confession 
to Almighty God, meekly kneeling upon your 
knees. 

If Then shall this general Confession be made, in the 
name of all those that are minded to receive the 
holy Communion, by one of the Ministers ; both 
he and all the people kneeling humbly upon their 
knees, and saying, 
ALMIGHTY God, Father of our Lord Jesus 
-£-*- Christ, Maker of all things, Judge of all 
men ; We acknowledge and bewail our manifold 
sins and wickedness, Which we from time to time 
most grievously have committed, By thought, 
word, and deed, Against Thy Divine Majesty, 
Provoking most justly Thy wrath and indignation 
against us. We do earnestly repent, And are 
heartily sorry for these our misdoings ; The re- 
membrance of them is grievous unto us ; The 
burden of them is intolerable. Have mercy upon 
us, Have mercy upon us, most merciful Father ; 
For Thy Son our Lord Jesus Christ's sake, 
Forgive us all that is past, And grant that we 
may ever hereafter Serve and please Thee, In 
newness of life, To the honour and glory of Thy 
Name ; Through Jesus Christ our Lord. Amen. 

IT Then shall the Priest (or the Bishop being present) 
stand up, and turning himself to the people, pro- 
nounce this Absolution. 

ALMIGHTY God, our heavenly Father, Who 
-£a_ of His great mercy hath promised forgive- 
ness of sins to all them that with hearty repent- 
ance and true faith turn unto Him ; Have mercy 
upon you, pardon and deliver you from all your 
sins, confirm and strengthen you in all goodness, 
and bring you to everlasting life ; through Jesus 
Christ our Lord. Amen. 



IT Then shall the Priest say, 

11 Hear what comfortable words our Saviour 
Christ saith unto all that truly turn to 
Him 

COME unto Me all that travail and are heavy 
laden, and I will refresh you. s. Matt, xi. 28. 
So God loved the world, that He gave His 



a Liturgies of SS. 
James and Chry- 
sostom. 



6 Dave's transl. of 
Hermann's Con- 
sult., A.D. 1547. 



<£. 



d Daye's transl. of 
Hermann's Con- 
suit., A.D. 1547. 



f Daye's transl. of 
Hermann's Con~ 
suit., A.D. 1547. 



h Daye's transl. of 
Hermann's Con- 
sult., A.D. 1547. 



"Mera (f)6j3ov Qeov, kui 7r«rTecus, «ai dya7T^s 77-po- 
a-eXOere. 



IT His finitis, . . . accedat sacerdos cum suis ministris 
ad gradum altaris, et dicat ipse confessionem, 
diacono assistente a dextris et subdiacono a sinis- 
tris. Hoc modo incipiendo. 

* ALMIGHTY everlasting God, the Father of 
-£*- our Lord Jesus Christ, the Maker of 
all things, the Judge of all men, we acknow- 
ledge, and we lament that we were conceived 
and born in sins, and that therefore we be prone 
to all evils . . . 

'Confiteor Deo, . . . quia peccavi nimis cogi- 
tatione, locutione, et opere : mea culpa . . . 

rf And we are sorry for it with all our hearts . . . 

Have mercy upon us, most gentle Father, 
through Thy Son our Lord Jesus Christ . . . 



H 'Et sciendum est, quod quicunque sacerdos Officium 
exsequatur, semper episcopus si praesens fuerit, ad 
gradum altaris dicat Conjitcor, Misereatur, et Ab- 
solulionem, 

•'TDECAUSE our blessed Lord hath left this 
-L' power to His congregation, that it may ab- 
solve them from sins, and restore them in to the 
favour of the heavenly Father, which being 
repentant for their sins, do truly believe in 
Christ the Lord . . . 

^Misereatur vestri Omnipotens Deus et dimittat 
vobis omnia peccata vestra, liberet vos ab omni 
malo, conservet et confirmet in bono, et ad vitam 
perducat seternam. Amen. 



Hear ye the Gospel. John iii. 
''/"^ OD so loved the world that He gave His 
VJT only-begotten Son, that all which believe 
in Him, should have life everlasting. 



THE CONFESSION AND ABSOLUTION. 
From the ancient form of Exhortation given above, it will 
be seen that public confession and absolution before Com- 
munion were not a novelty when introduced into the Order 
of Communion of 1548, and subsequently into the full Com- 
munion Office of 1549. There was indeed a form of Confession 
in the ancient Office (which will be found in the Appendix to 
the Liturgy, and at p. 184), yet this cannot be considered as 
the Confession of the people, but rather as that of the Cele- 
brant and his Ministers. One was therefore used by the 
people before their too rare reception of the one element in 
ante-Reformation times, and this was methodized into its 
present form in 1548. It originally stood after the Consecra- 
tion, and referred therefore to Communion only ; but in 1552 
it was placed in its present position, probably with the very 
reasonable and pious view that as " we are unworthy to offer 
any sacrifice " to God, so before we offer that sacrifice, the 
offering of which is our bounden duty, it is fit that we should 
make open confession of our unworthiness, and receive the 
benefit of Absolution. There is, indeed, an analogy between 
this and the washing of the disciples' feet by our Lord before 
the Institution. " Ye are clean," said He, when He had done 
this to them : or, as St. John records ' ' Now ye are clean 



through the word which I have spoken unto you. " [John xvi. 
3.] So by the absolving word of God, even of "our Lord 
Jesus Christ," Who hath power on earth to forgive sins, and 
"Who hath left power to His Church to absolve all sinners 
who truly repent and believe in Him," all such may approach 
the solemn moment of Consecration, cleansed and prepared 
by the act of the Church crowning their own penitence and 
confession. 

The present position of the Confession and Absolution may 
thus be regarded as another recognition of the Priesthood of 
the Laity, and of the share which they have in the subsequent 
offering of the Encharistic Sacrifice by their leader and repre- 
sentative who stands at the Altar. 

Both the Confession and Absolution owe some expressions 
to Hermann's Consultation, but there is no ground for sup- 
posing that the idea of them was taken from thence. Her- 
mann's Confession is a long and homiletic kind of form, of 
which the only words at all similar to that of our Office are 
those given above. What slight association is traceable be- 
tween the two may be further seen by a reference to the note 
on the Absolution in the "Order for the Visitation of the 
Sick." 

Until 1661 the Rubric directed the Confession to be said 
"in the name of those that are minded to receive the Holy 



€&e Communion. 



0°3 



only-begotten Son, to the end that all that be- 
lieve in Him should not perish, but have ever- 
lasting life. S. John iii. 16. 

11 Hear also what Saint Paul saith. 

This is a true saying, and worthy of all men to 
be received, That Jesus Christ came into the 
world to save sinners. i Tim. i. is. 

11 Hear also what Saint John saith. 

If any man sin, we have an Advocate with the 
Father, Jesus Christ the righteous ; and He is 
the nropitiation for our sins. 



1 8. John ii. 1. 



H After which the Priest shall proceed, saying, 
Lift up your hearts. 

Answer. 
We lift them up unto the Lord. 

Priest. 
Let us give thanks unto our Lord God. 

Answer. 
It is meet and right so to do. 

IT Then shall the Priest turn to the Lords Table, and 

say, 

IT is very meet, right, and our bounden duty, 
*These words that we should at all times, and in 
[Holy Father] a n, pi aces gi ve thanks unto Thee, 

on Trinity Sun- O LORD, *Holy FATHER, Almighty, 

*•»■ Everlasting God. 

IT Here shall follow the proper Preface, according to 
the time, if there be any specially appointed : or 
else immediately shall follow, 

THEREFORE with Angels and Archangels, 
and with all the company of heaven, we 
laud and magnify Thy glorious Name ; evermore 
praising Thee, and saying, Holy, holy, holy, Lord 
God of Hosts, Heaven and Earth are full of Thy 



* S. g. % All 

ancient Liturgies. 



b Mozarab. Leve- 



c Comp. Trisagion. 
in notes to Anthem 
in Burial Service. 



II Or 1 Tim. i. 
This is a sure saying, and worthy of all em- 
bracing, that Jesus Christ came into this world 
to save sinners. 

If Or John iii. 
The Father loveth the Son, and hath given 
all things into His hands ; he that believeth in 
the Son hath life everlasting. 

U Or Acts x. 
All the prophets bear witness unto Christ, 
that all that believe in Him receive remission of 
their sins through Him. 

IT Or 1 John ii. 
My little children, if any have sinned, we have 
a just Advocate with the Father, Jesus Christ, 
and He is an atonement for our sins. 

"Sursum corda. 



'Habemus ad Dominum. 



Gratias agamus Domino Deo nostro. 



Dignum et justum est. 



"VTERE dignum et justum est, sequum et sahi- 
V tare, nos Tibi semper et ubique gratias 
agere, Domine Sancte, Pater Omnipotens, geterne 
Deus/ 



U Seqmmtur Pra?fationes. 



ET ideo cum Angelis et Archangelis, cum 
thronis et dominationibus, cumque omni 
militia ccelestis exercitus, hymnum glorise Tuaj 
canimus, sine fine dicentes : 

Sanctus, Sanctus, Sanctus, Dominus Deus 



Communion, either by one of them, or else one of the 
Ministers, or by the Priest himself. " The Puritans objected 
to this, saying, "We desire it may be made by the Minister 
only," and that "it is a private opinion, and not generally 
received in the Catholic Church, that one of the people may 
make the Public Confession at the Sacrament, in the name of 
all those that are minded to receive the Holy Communion." 
Cosin altered the Rubric to, " by one of the Ministers, or the 
Priest himself, both he and all the people kneeling humbly upon 
their knees, and saying " The Puritans apparently wished to 
prevent the people from saying it at all. 

THE COMFORTABLE WORDS. 

The use of these texts of Scripture is peculiar to the 
English Liturgy, and seems to have been derived from 
the Consultation of Archbishop Hermann. Before Com- 
munion and after Consecration the Liturgy of St. Mark 
directs the 42nd Psalm to be said, and that of St. James 
has the 23rd, 34th, 145th, and 116th in the same place. 
There is some analogy between this custom and our own, 
but it can scarcely be considered the precedent which led to 
the present usagu. 



Perhaps the object of their introduction was the obvious 
one suggested in the title of " comfortable words, " that of 
confirming the words of Absolution with those of Christ and 
His Apostles ; and of holding forth our Lord and Saviour 
before the communicants in the words of Holy Scripture to 
prepare them for "discerning " His Body in the Sacrament. 
The title was not a new one, being used in one of the author- 
ized volumes issued in Henry the Eighth's reign under the 
editorship of Cranmer. "Whereupon . . . the penitent may 
desire to hear of the Minister the comfortable words of 
remission of sins. And the Minister thereupon, accord- 
ing to Christ's Gospel, shall pronounce the sentence of 
Absolution." [A Necessary Doctrine, etc., 1543.] The 
words "Christ's Gospel" illustrate the expression "believe 
His holy Gospel " in the Absolution used at Mattins and 
Evensong. 

These texts appear to be translated for the Prayer Book, 
and not taken from any of the English versions of the Bible. 

THE PREFACE. 

This portion of the Communion Office is so called, as being 
an introduction to the most solemn part of the Service, that 



Z 15 



3 86 



Cf)e Communion. 



Glory. 
Amen. 



Glory be to Thee, Lord most High. 



IT PROPER PREFACES. 
IT Upon Christmas day, and seven days after. 

BECAUSE Thou didst give Jesus Christ 
Thine only Son to be born as at this time 
for us ; Who by the operation of the Holy Ghost 
was made very Man of the substance of the Virgin 
Mary His Mother, and that without spot of sin, 
to make us clean from all sin. Therefore with 
Angels, etc. 

IT Upon Easter day, and seven days after. 

BUT chiefly are we bound to praise Thee for 
the glorious Resurrection of Thy Son Jesus 
Christ our Lord : for He is the very Paschal 
Lamb, Which was offered for us, and hath taken 
away the sin of the world ; Who by His death 
hath destroyed death, and by His rising to life 
again hath restored to us everlasting life. There- 
fore with Angels, etc. 

H Upon Ascension clay, and seven days after. 



THROUGH Thy most dearly beloved Son 
Jesus Christ our Lord ; Who after His 
most glorious Resurrection manifestly appeared 
to all His Apostles, and in their sight ascended 
up into heaven to prepare a place for us ; that 
where He is, thither we might also ascend, and 
reign with Him in Glory. Therefore with Angels, 
etc. 



a (5. similar in 13. 

19- 



«S.g. 

Gelas. 



Greg. 



similar in 33. 



Gelas. 



Greg. 



Sabaoth. Pleni sunt coeli et terra gloria Tua : 
Osanna in excelsis. Benedictus Qui venit in 
nomine Domini : Osanna in excelsis. 

PR.EFATIONES. 

"Hsec prsefatio dicitur in die Nativitatis Domini . . . et 
quotidie per hebdomadam, et in die Circumcisionis. 



Sequens Prsefatio dicitur in die Paschai et per totam 
hebdomadam . . . 

b \f\ T Te quidem omni tempore, sed in hac potis- 
-*—^ simum die gloriosius praedicare, cum Pascha 
nostrum immolatus est Christus. Ipse enim 
verus est agnus Qui abstulit peccata mundi, Qui 
mortem nostram moriendo destruxit, et vitam 
resurgendo reparavit. Et ideo cum angelis, etc. 



r Sequens Prsefatio dicitur in die Ascensionis Domini, 
et per octavas, et in octavis, et in Dominica infra 
octavas . . . 

rf TDER Christum Dominum nostrum, Qui post 
-L resurrectionem Suam omnibus discipulis 
Suis manifestus apparuit, et ipsis cernentibus est 
elevatus in ccelum, ut nos divinitatis Suae tribu- 
eret esse participes. Et ideo cum angelis, etc. 



"E^OyUfV TTpOS TOV 

"A£t.ov Kal SIkcuov. 



immediately connected with the Consecration, or ' ' the 
Canon." It is found almost word for word in every 
known Liturgy, in every part of the Catholic Church, 
from the earliest times ; and there can be no doubt that 
it is a correct tradition which assigns it to the Apostolic 
age. 

The originals are here given from the Ancient Greek 
Liturgies. "Avw crxw/xev raj Kapoias. 
Ts.vpt.ov. Jivxapi.o-TTiaup.ev T V Kvplto. 
'AXtjBlos 6.^l6v i<TTt Kal Si/caiox, wpeirov re Kal 6<f>ei\6/j.evov, 
<re aiveiv, <re vp.vetv, <re evXoyecv, o~e irpocKWeiv, ae ho^oXoyeiv, 
col evxapLVTeiv. [St. James.] Aecrirora TLvpie Gee, Udrep 
■woMToKparop. [St. Mark.] 8e vp.vovaiv oi ovpavol twv ovpavwv, 
Kal waaa r\ huvap.1% avr&v . . . dyyeXoi, apxdyyeXoi [St. James], 
etc., at much greater length than in the Western Prefaces 
... ''A710S, dyios, rrytos Kvpte Xafiawd, ir\r)pT)% 6 ovpavos, Kal 
V 7V T V ! S6£t;s <rov. 'Uaavva iv tois v\j/io~Tois. evXoyrjfj.ivos 
6 ipxb/JLevos ec 6v6/j.ari TLvpiov uaavva iv toIs vipto-Tois. [St. 
James.] 

It seems more than probable that this long thanksgiv- 
ing prayer (the (vxapto-Tia iwl iroXv of Justin Martyr, 
Apol. i. ch. 86), which, beginning with the Sursum 
Corda, included also the Invocation of the Holy Spirit, 
the recitation of the Words of Institution, and the Prayer 
of Oblation, and closed with the Lord's Prayer, is alluded 
to by St. Paul in "Else when thou shalt bless with the 
spirit, how shall he that occupieth the room of the un- 
learned say Amen at thy giving of thanks [iirl ttj o-fj evxa- 
piaria], seeing he understandeth not what thou sayest ? " 
[1 Cor. xiv. 16.] 

The "Sursum Corda" is referred to by St. Cyprian in his 
treatise on the Lord's Prayer [a.d. 252], where he says, "It 
is for this cause that the Priest before worship uses words of 
introduction, and puts the minds of the brethren in prepara- 
tion, by saying, ' Lift up your hearts ; ' that while the 
people answer, ' We lift them up unto the Lord,' they may 
be reminded that there is nothing for them to think of except 



the Lord." [Cyp. de Orat. 20.] St. Cyril of Jerusalem, a 
century later, also comments upon them in these terms : 
"After this the Priest cries aloud, 'Lift up your hearts.' 
For truly ought we in that most awful hour to have our 
heart on high with God, and not below, thinking of earth 
and earthly things. The Priest then, in effect, bids all 
in that hour abandon all worldly thoughts, or household 
cares, and to have their heart in heaven with the merciful 
God. Then ye answer, ' We lift them up unto the Lord ; ' 
assenting to him by your avowal. . . . Then the Priest says, 
' Let us give thanks to the Lord. ' For in good sooth are we 
bound to give thanks, that He has called us, unworthy as we 
are, to so great grace ; that He has reconciled us who were 
His foes ; that He has vouchsafed to us the spirit of adoption. 
Then ye say, 'It is meet and right : ' for in giving thanks we 
do a meet thing and a right ; but He did, not a right thing, 
but what was more than right, when He did us good, and 
counted us meet for such great benefits." [Cyril, Catech. 
Lect. xxiii. 3, 4.] These versicles are also referred to by St. 
Chrysostom [de Euch., de Pcenitentia], by St. Augustine [de 
Dono Perseverant. xiii.], and by Cassarius of Aries. [Horn. 
xii. xvi.] 

The use of the Sanctus is of equally ancient date. St. Cyril 
speaks of its long Preface in a passage following that just 
quoted, and then goes on to say : " We make mention also of 
the Seraphim, whom Isaiah, by the Holy Ghost, beheld 
encircling the throne of God, and with two of their wings 
veiling their countenances, and with two their feet, and with 
two flying, who cried, ' Holy, Holy, Holy, Lord God of 
Sabaoth.' [Isa. vi. 1; Rev. iv. 8.] For this cause, there- 
fore, we rehearse this confession of God, delivered down to 
us from the Seraphim, that we may join in hymns with the 
hosts of the world above." 

It is very remarkable that in all the ancient Liturgies, both 
of East and West, the saying of the Sanctus is given to the 
choir and people. The Celebrant having recited the Preface, 
or Introductory part of this great act of Eucharistic Thanks- 



€f)e Communion. 



;87 



IT Upon Whitsunday, and six days after. 

THROUGH Jesus Christ our Lord , accord- 
ing to Whose most true promise, the Holy 
Ghost came down, as at this time, from heaven 
with a sudden great sound, as it had been a 
mighty wind, in the likeness of fiery Tongues, 
lighting upon the Apostles, to teach them, and to 
lead them to all truth ; giving them both the gift 
of divers languages, and also boldness with fervent 
zeal, constantly to preach the Gospel unto all 
nations ; whereby we have been brought out of 
darkness and error into the clear light and true 
knowledge of Thee, and of Thy Son Jesus Christ. 
Therefore with Angels, etc. 

IT Upon the Feast of Trinity only. 

WHO art one God, one Lord ; not one only 
Person, but three Persons in one Sub- 
stance. For that which we believe of the glory 
of the Father, the same we believe of the Son, 
and of the Holy Ghost, without any difference 
or inequality. Therefore with Angels, etc. 



IT After each of which Prefaces shall immediately be 
sung or said, 

THEREFORE with Angels and Archangels, 
and with all the company of heaven, we 
laud and magnify Thy glorious Name ; evermore 
praising Thee, and saying, Holy, holy, holy, Lord 
God of Hosts, Heaven and Earth are full of Thy 
Glory : Glory be to Thee, O Lord most High. 
Amen. 



7 S. similar in 



b hist, of Christian 
Man. Paraph, of 
Creed. A.D. 1537. 



&• 8. 



rf*.g.». Greg. 
Gelas. 



Sar. 



"Sequens Pnefatio dicitur in die Pentecostes et per 
hebdomadam . . . 



'The same Holy Spirit did once descend down 
from Heaven in the similitude and likeness of 
fiery Tongues, and did light down upon all the 
Apostles and disciples of Christ, and inspired 
them also with the knowledge of all truth, and 
replenished them with all heavenly gifts and 
graces. 



'"Sequens Prasfatio dicitur in die Sanctae Trinitatis et in 
omnibus Dominicis usque ad Adventum Domini . . . 

Filio Tuo et Spiritu 



'Q 1 



UI cum unigenito 

Sancto unus es Deus, unus es Dominus, 
non in unius singularitate Persons, sed in unius 
Trinitate Substantia?. Quod enim de Tua gloria 
revelante Te credimus, hoc de Filio Tuo, hoc de 
Spiritu Sancto, sine differentia discretionis 
sentimus . . . una voce dicentes. 

H ''Item in aliis Praefationibus conclusio. 

ET ideo cum Angelis et Archangelis, cum 
thronis et dominationibus cumque omni 
militia ccelestis exercitus, hymnum gloria? Tua? 
canimus, sine fine dicentes : 

Sanctus, Sanctus, Sanctus, Dominus Deus 
Sabaoth, pleni sunt cceli et terra gloria Tua ; 
Osanna in excelsis ; benedictus Qui venit in 
nomine Domini ; Osanna in excelsis. 



giving, the "Triumphal Hymn" itself, as the Liturgies of St. 
Basil and St. Chrysostom call it, is taken up by the whole 
body of the worshippers who, as kings and priests unto God, 
join in that solemn act of adoration of the ever-blessed 
Trinity. To mark this Catholic custom the Sanctus itself 
ought to be printed as a separate paragraph, and so 
it was printed in 1549 and 1552. In choirs, and places 
where they sing, both it and the Gloria in Excelsis ought 
always to be sung in the same manner as the Creed. In 
this our highest, most glorious, and most joyous Service 
our highest efforts ought to be used to make it as Avorthy 
as we can of Him to Whom it is offered, and to bring 
out as fully as we can its character of adoring thanks- 
giving. 

In the Primitive and Mediaeval Liturgies the Sanctus con- 
cluded with the words, " Hosanna in the Highest, blessed 
is He that cometh in the Name of the Lord, Hosanna in the 
highest." In translating it for the Office of our Prayer 
Book, the four latter words were changed to "Glory to 
Thee, O Lord, in the highest ; " and the present termination 
was substituted in 1552, thus displacing the Hosanna alto- 
gether. 

No reason can be assigned for this deviation from ancient 
custom. 1 But there was, perhaps, some popular superstition, 
now lost sight of, which made it seem desirable to drop the 
words in question. The Mirror of Our Lady comments upon 
the Sanctus as then used in the following words : ' ' This song 
Sanctus is the song of Angels, and it is said to the Blessed 
Trinity, as is said before in the hymn Te Deum at Mattins. 
The second part thereof, that is, Benedictus, is taken from 
the Gospel, where the people on Palm Sunday came against 
our Lord Jesus Christ, and said to Him the same words in 
praising and joying of His coming. And so they are sung 
here in the Mass, in worship of our Lord's coming in the 



l In the Clementine Liturgy, however, the Sanctus and the Hosanna 
are placed separate, and at a considerable distance from each other. 



Sacrament of the Altar. And therefore at the beginning of 
Benedictus ye turn to the Altar and make the token of the 
Cross upon you in mind of our Lord's Passion, which is 
specially represented in the Mass. " [Mirror, p. 329. ] It is 
not unlikely that the last period of this comment gives an 
indication of the reason why the change was made. A more 
satisfactory explanation that may be given, however, is that 
the Benedictus is not part of the song of the angels, and is 
therefore inconsistent, strictly speaking, with the words of 
the Preface. 

The presence of angels at the celebration of the Holy Com- 
munion has been believed in by the Church from Primitive 
times, and in all parts of the Christian world. 

§ Proper Prefaces. 

Besides these five Proper Prefaces, the Sarum Missal had 
one for Epiphany and seven days after, one for Ash-Wednes- 
day and Ferial days in Lent, one for Festivals of Apostles or 
Evangelists, and one for the Festivals of the Blessed Virgin. 
The Trinity Preface was used on all the Sundays after 
Trinity, and at every wedding celebration. The Liturgies of 
the Eastern Church have but one invariable Preface, much 
longer and fuller than those of the West, throughout the 
year. In the Latin Church the variety of Prefaces was 
anciently much greater than it is now. The Sacramentaries 
of SS. Leo, Gelasius. and Gregory, which have been the great 
sources of Liturgical forms for all the Churches of the West, 
contain a Preface for nearly every Sunday and Festival 
throughout the year. The same is true of the Mozarabic 
Missal, in which the Preface is called "Illatio," and of the 
ancient Gallican Liturgies, whose name for it is " Contes- 
tation' The number was reduced to ten about the end of the 
twelfth century, in the English, and in all other Western 
Missals but the Ambrosian and the Mozarabic. The ancient 
Missals always contained the musical notation of the various 
Prefaces as well as of the Creed, and the Lord's Prayer; and 
the Intonation of tho Gloria in Excelsis. 



3 88 



€bc Communion. 



H Then shall the Priest, kneeling down at the Lord's 
Table, say in the name of all them that shall 
receive the Communion this Prayer following. 

"TT7~E do not presume to come to this Thy 
V V Table, O merciful Lord, trusting in our 
own righteousness, but in Thy manifold and 
great mercies. We are not worthy so much as 
to gather up the crumbs under Thy TaDle. But 
Thou art the same Lord, Whose property is 
always to have mercy : Grant us therefore, 
gracious Lord, so to eat the Flesh of Thy dear 
Son Jesus Christ, and to drink His Blood, that 
our sinful bodies may be made clean by His Body, 
and our souls washed through His most precious 
Blood, rf and that we may evermore dwell in Him, 
and He in us. Amen. 



a Order of Com. 

nuiuion. A.D. 1548, 
*£.-§. $. Greg 

ap. Menard. 1 

265. Mozara 

Lit. 



c Syriac Liturgy of 
St. James. Prayer 
before Communion. 



rfand ... us [155=]. 



Oremus. 

^TT^OMINE, sancte Pater, omnipotens, seterne 
J-^ Deus, da nobis hoc corpus et sanguinem 
Filii Tui Domini Dei nostri Jesu Christi ita 
sumere, ut mereamur per hoc remissionem pecca- 
torum nostrorum accipere et Tuo Sancto Spiritu 
repleri : cpiia Tu es Deus, et praeter Te non est 
alius nisi Tu solus. Qui vivis et regnas Deus. 

c f~^ RANT, O Lord, that our bodies may be 
v^T" sanctified by Thy holy Body, and that our 
souls may be cleansed by Thy propitiatory Blood : 
and that they may be for the pardon of our faults, 
and the remission of our sins. O Lord God, 
glory be to Thee for ever. 



§ The Prayer of Humble Access. 

This Prayer, together with the Invitation, "Ye that do 
truly," the Confession, Absolution, and Comfortable Words, 
which it then immediately followed, was placed in the 
Liturgies of 1548 and 1549 between the Consecration and the 
Communion. It is similarly placed in the Scottish Liturgy 
of 1637 ; and in the present Scottish Office. Archbishop 
Laud says: "If a comparison must be made, I do think 
the order of the Prayers as they now stand in the Scottish 
Liturgy to be the better and more agreeable to use in the 
Primitive Church ; and I believe they which are learned will 
acknowledge it." The change was made in 1552, and like 
some others made at the same time is difficult to account for, 
except on the ground of some temporary influence and danger. 
In the Order of Communion of 1548 and in the Liturgy of 
1549, after "drink His blood" was added "in these holy 
mysteries," which words were omitted in 1552, and proposed 
for restoration by Cosin. In the Eastern Liturgies the Prayer 
which answers to this is called the Prayer of Inclination, and 
is said immediately before the Communion of the People. 

Bishop Cosin proposed to place this Prayer immediately 
before the Communion : the reasons already given for the 
place of the Confession and Absolution seem, however, to 
justify its retention here. 

In the Salisbury and Hereford Missals it was said in the 
singular number ; but the York Missal had it in the plural as 
given above. 

so to eat] The emphatic sense of these words must not be 
overlooked in the use of this Prayer. Their sense may be 
best seen by a paraphrase : "We are not worthy to gather 
up the crumbs under Thy Table, but of Thy mercy Thou dost 
grant us the flesh and blood of Thy dear Son : Grant us so to 
eat and drink that precious Gift that His promise may be 
altogether fulfilled, that we may eat and drink of these after 
the manner of those to whom He is Life unto Life ; and not 
after the manner of those to whom the WORD of Life Itself 
is Death unto Death." 

that our sinful bodies . . . by His Body] These words, as 
far as "Blood, and," were not in the Prayer as it appeared 
in the Order of Communion, but were added in 1549. The 
separate application of the Body and Blood to the body and 
soul was, however, made in the words of administration in 
the Order of Communion. [See Appendix to Introduction, 
p. 364.] 

THE PRAYER OF CONSECRATION. 1 

This is the central portion of the "Canon of the Mass " as 
it was rendered in the English Liturgy of 1549. The original 
form of the whole will be found in the Appendix to the Com- 
munion Office. 

When the Priest, standing before the Table] In the Prayer 
Book of 1552 the Rubric merely directs the Priest, after 
saying the Prayer of Humble Access ' ' kneeling down at God's 
Board, " to say the Prayer of Consecration standing up. In 

1 The manner in which Bishop Cnsin desired to restore the ancient mode 
of Consecration and Oblation may be best seen by printing his marginal 
alterations in their proper order. A comparison of these with the Offices 
of 1549 and 1637, as printed in the Appendix, will give a complete view of 
this Prayer. 

" Here followeth the Prayer of Consecration. 

" men the Priest, standing before the Table, hath so ordered the Bread and 



the Scottish Book of 1637 the Rubric is : "Then the Pres- 
byter, standing up, shall say the Prayer of Consecration as 
followeth ; but then during the time of consecration he shall 
stand at such a part of the holy table, where he may with 
the more ease and decency use both his hands." The natural 
meaning of the present Rubric is that the Celebrant, who, 
during the Prayer of Humble Access, has been "kneeling 
down at the Lord's Table," shall now "stand," and stand 
"before" it, i.e. at the middle of its front, facing east, and 
having "so ordered the Bread and Wine," etc., shall, without 
changing his position (for which there is no direction), "say 
the Prayer of Consecration." The phrase "before the 
people" means, not turning towards them, but [1] In front 
of, at the head of them, as their representative and spokes- 
man. [2] In full view of them, in the one place where he 
can best be seen by all present. 

shall say the Prayer of Consecration] This is not to be said 
in an inaudible voice. Ritual directions to say the Canon 
" secreto " or "submissa voce" receive a striking illustration 
from a Canon passed in A.D. 1200 at a Council held under 
Archbishop Fitzwalter : "Verba Canonis rotunde dicantur, et 
distincte, nee ex festinatione nee ex diuturnitate nimis pro- 
tracta." [Johnson's Can. ii. 84.] The saying of the Canon in 
such a manner as that it shall not be heard by the congrega- 
tion is a ritual affectation which sprung up in the later Middle 
Ages among other abuses thrust upon the ancient Liturgy. 

Here the Priest] The marginal Rubrics for the manual rites 
were omitted in the Revision of 1552. The two directing the 
Priest to take the Bread, and then the Wine, into his hands, 

Wine that he may with the more readiness and decency break the Bread before 
the people, and take the Cup into his liands, he shall say as followeth, 



* At these words 
[took Bread] the 
Priest is to take 
the Paten into his 
hands : at [brake it] 
he is to break the 
Bread: and at [this 
is My Body] to lay 
his hand upon it. 

A t the words [took 
the Cup] the Priest 
is to take the Chalice 
into his hands : and 
at [this is MyBlood] 
to lay his hand upon 
every vessel [be it 



Almighty God, our heavenly Father, Who . 
His precious death and sacrifice . . . we most humbly 
beseech Thee, and by the power of Thy holy Word 
and Spirit, vouchsafe so to bless and sanctify these 
Thy gifts and creatures of Bread and Wine, that we 
receiving them according to Thy Son ... in remem- 
brance of Him, and to shew forth His death and 
passion, may be partakers of His most blessed Body 
and Blood. 

" Who in the same night that He was betrayed *took 
Bread, and when He had blessed, and given thanks, He 
brake it and gave it to His disciples saying, Take, eat, 
this is My Body which is given for you, doe this in 
remembrance of Me. 

"Likewise, after supper, He took the Cup, and 
when He had blessed and given thanks He gave it 
to them, saying, Drink ye all of this : for this is Chalice or Flagon 1 
My Blood & the New Testament, which is shed g™£*"flK fs 
for you, and for many for the remission of sins do ^ be crasc . 

this as oft as ye shall drink it in remembrance of Me. cratt:l j_ 
Amen. 

"Immediately after shall follow this Memorial, or Prayer of Oblation. 

"Wherefore, O Lord and heavenly Father, according to the Institution 
of Thy dearly beloved Son, our Saviour Jesus Christ, we Thy humble ser- 
vants do celebrate, and make here before Thy Divine Majesty, with these 
Thy holy gifts, the memorial which Thy Son hath willed and commanded 
us to make : having in remembrance His most blessed passion and sacri- 
fice, His mighty resurrection, and His glorious ascension into heaven, 
rendering unto Thee most hearty thanks, for the innumerable benefits 
procured unto us by the same, and we entirely desire Thy Fatherly good- 
ness, mercifully to accept this our Sacrifice of praise and thanksgiving : 
most humbly beseeching Thee to grant, that by the merits and death of 
Thy Son Jesus Christ, now represented unto Thee, and through faith in 
His Blood Who maketh intercession for us at Thy right hand, we and all 
Thy whole Church may obtain remission of our sins, and be made par- 
takers of all other benefits of His Passion. And here we offer and present 
unto Thee, Lord, ourselves, our souls and bodies." [As in 1549. See 
Appendix.] 



€-U Communion. 



389 



IT When the Priest, standing before the Table, hath so 
ordered the Bread and Wine, that he may with 
the more readiness and decency break the Bread 
before the people, and take the Cup into his hands, 
he shall say the Prayer of Consecration as fol- 
loweth. 

ALMIGHTY God, our heavenly Father, 
-lA_ Who of Thy tender mercy didst give 
Thine only Son Jesus Christ to suffer death 
upon the Cross for our redemption ; Who made 
there (by His one Oblation of Himself once 
offered) a full, perfect, and sufficient Sacrifice, 
Oblation, and Satisfaction, for the sins of the 
whole world ; and did institute, and in His holy 
Gospel command us to continue, a perpetual 
memory of that His precious death, until His 
coming again ; Hear us, O merciful Father, we 
most humbly beseech Thee ; and grant that we 
receiving these Thy d Creatures of Bread and 
Wine, according to Thy Son our Saviour Jesus 
Christ's holy Institution, in remembrance of 
His death and passion, may be partakers of His 

a „ ,, most blessed Body and Blood: Who, in 
PHest is to take the same night that He was betrayed, 

hishanoTs:™ 10 («) took Bread > and . Wllen He had 

»> And here given thanks, (b) He brake it, and gave 
BreadT ' C it to His disciples, saying, Take, eat, 



a Book of Common 
Prayer, A.D. 1549. 



* " Christ and His 
death be the sitf- 
ficient oblation, 
sacrifice, satisfac- 
tion, ajtci recom~ 
pence, for the which 
God the Father for- 
giveth and remit- 
teth . . ." [Comp. 
third of Ten Arti- 
cles of A.D. 1536.] 

c This Invocation in 
1549 only. 



rfThat is, the "creS- 
tures" of God's 
natural creation. 



f at. Hie fiat sig- 
nntn fractionis. 
[See footnote i.J 



*r\ GOD heavenly Father, Which of Thy ten- 
v_y der mercy didst give Thine only Son Jesu 
Christ, to suffer death upon the Cross for our 
redemption ; Who made there (by His one Obla- 
tion once offered) a full, perfect, and * sufficient 
Sacrifice, Oblation, and Satisfaction, for the sins 
of the whole world ; and did institute, and in 
His holy Gospel command us to celebrate a per- 
petual memory of that His precious death, until 
His coming again : Hear us, (O merciful 
Father,) we beseech Thee ; c and with Thy Holy 
Spirit and Word vouchsafe to bli^ess and 
sanc^tify these Thy gifts and creatures of 
bread and wine. 

. . . ^ut nobis coi>J*pus et san*J«guis fiat dilectis- 
simi Filii Tui Domini nostri Jesu Christi. 

Qui pridie quam pateretur, accepit panem in 
sanctas ac venerabiles manus Suas, et elevatis 
oculis in coelum ad Te Deum Patrem Suum Om- 
nipotentem, Tibi gratias agens bene^dixit, fregit, 
\fHic tangat hostiam dicens] deditque discipulis 



•were restored in 1661, and the other three directing the 
Breaking of the Bread, and the laying of the hand on the 
Bread, and on the Wine, were then first inserted. In the 
case of the first marginal Rubric there is a needless and awk- 
ward change from that of 1549. It is the Bread, not the 
Paten, the Priest should take into his hands. If he takes the 
Paten, he must certainly put it down again before he can con- 
veniently comply with the next direction. 

And here to break the Bread] The breaking the Bread 
before Consecration, though apparently "most agreeable with 
the institution of Christ," is peculiar to the English Rite. 1 
In all other Liturgies it occurs after the Consecration, usually 
after the Lord's Prayer, with which the long Consecration 
Prayer invariably closes, and shortly before the dipping of a 
portion into the cup before actual communion, a rite which 
is found in all the great Liturgies of East and West. The 
laying of the right hand on each element during the utterance 
of the words of consecration is also peculiar to the English 
Rite. It seems to come most nearly in the place of the act 
of making the sign of the Cross, which in the unreformed Use 
the Celebrant did as he said the word bene^ dixit over each 
Element. 

that we receiving these Thy Creatures of Bread and Wine] In 
this place the Invocation of the Holy Ghost was inserted in 
1 549. This occurs in every ancient Catholic Liturgy of both 
East and West, excepting only the Roman, and those derived 
from it (if indeed the Roman or Petrine family of Liturgies 
did not itself also originally contain it), and the Holy orthodox 
Church of the East lias always thought it essential to the act 
of consecration. It was omitted in 1552, probably in defer- 
ence to the scruples of Bucer. It was inserted in the Scottish 
Book of 1637, and forms part of the existing Scottish and 
American Communion Offices, where it follows the Words of 
Institution and the Prayer of Oblation, as in the Eastern 
Liturgies. The clause in our present Office contains an 
implied or oblique invocation of the Holy Ghost, since it is 
only through His Divine operation that we, by receiving 
God's "Creatures of Bread and Wine," can "be made par- 
takers of Christ's most blessed Body and Blood." But we 
may be allowed to wish, with Bishops Horsley and Wilson, 

i There is some reason to think that this peculiarity is of very ancient 
existence in the Church of England. A Manual of about a.d. 1320, pur- 
chased in Holdernesse many years ago, was once for some time in the hands 
of the writer, and afterwards came into the possession of the Rev. W. J. 
Blew, contains many peculiarities in the Rubrics, and some in the prayers ; 
the former including the Rubric " bene+dixit hie fiat signum fractionis 
fregit." This looks like the survival in form of an actual fraction. That 
the usage enjoined was not uncommon is shewn by the Sarum Missal of 
1.054, in which are the words, "Hie non debet tangi hostia inodo fractionis 
shut alii falui tangunt el male faciunt," an argument following to shew 
why this ought not to be done. 



and the best informed English Divines, that the direct Invo- 
cation had been left untouched. 2 

§ The Words of Institution. 

Most theologians of the Western Church have always held 
that the Consecration of the Holy Eucharist is effected and 
completed by the recitation of our Lord's words of Institu- 
tion. 3 They are of such solemn importance, as bringing our 
Lord Himself in to be the Consecrator of the Holy Sacra- 
ment, that they should be uttered with deliberation and 
distinctness, the Celebrant taking ample time for the manual 
gestures. Bishop Cosin marked off as separate paragraphs 
the words beginning, "Who, in the same night," and "Like- 
wise after supper : " and it is much to be wished that this 
mode of printing the prayer was adopted. The Sarum 
Rubric for the pronunciation of the words "Hoc est enim 
corpus meum " is as follows : " M debent ista verba proferri 
cum uno spiritu et sub una prolatione, nulla pausatione inter- 
posita. " 

Previously to the words "blessed and brake," the Liturgies 
of St. Mark, St. James, St. Clement, and that of Malabar, 
and all the great Western Liturgies, except the Mozarabic, 
insert that "our Lord looked up to Heaven," and the Sarum 
and Roman Liturgies direct the Celebrant to lift up his eyes 
to Heaven. This is not mentioned in the Gospel accounts of 
the Institution, though our Lord may well have done so, as it is 
mentioned He did in blessing the bread at the Feeding of the 
Five Thousand, and tradition may have preserved it. The 
Liturgies of St. Basil and St. Chrysostom do not notice it. 
After "given thanks" all the ancient English Liturgies, the 
Roman, Ambrosian, and Mozarabic, the Liturgies of St. 
Mark, and St. Basil, and of Malabar, insert "He blessed," 
both for the Bread and the Cup ; the Liturgy of St. James 
and the Clementine for the Cup only ; and the Liturgy of St. 
Chrysostom for the Bread only. 

He brake if] There cannot be too great exactness and 
reverent formality on the part of the Celebrant in consecrat- 
ing the Elements by means of which, when consecrated, an 
acceptable sacrifice is to be carried up to the Father, and the 
Body and Blood of the Lord Jesus Christ received by the 
communicants. The Priest having, therefore, taken the 

2 On this subject, sec Neale's Introd. to Hist, of the Holy Eastern Clvurch, 
i. 492-502; and Freeman's Princ. Div. Serv. II. ii. pp. 190-199. 

3 There is room for doubt whether the Consecration was always con- 
sidered to be complete without the Invocation of the Holy. Ghost. The 
Gallican and Mozarabic Liturgies seem to witness otherwise by such 
prayers as the following : "Descendat, Domine, plonitudo Majestatis, divi- 
nitatis, piotatis, virtutis, benedictionis et glorias line super nunc panem, 
et super hunccalicem : et flat nobis legitima Euchartstia in trnnsformatione 
corporis et sanguinis Domini." INeale and Forbes' (ialliaai Litunjus, 
p. 11 ; comp. p. 4.] 



39° 



Cfce Communion. 



And here 
to lay his hand 
upon all the 
Bread. 

d Here he U 
to take the Cup 
into his " hands : 

And here 
to lay his hand 
upon every ves- 
sel (be it Chalice 
or Flagon) in 
which there is 
any wine to be 
consecrated. 



(c) this is My Body which is given 
for you : Do this in remembrance of 
Me. Likewise after supper He (d) 
took the Cup ; and, when He had 
given thanks, He gave it to them, 
saying, Drink ye all of this ; for this 
(<?) is My Blood of the New Testa- 
ment, which is shed for you and for 
many for the remission of sins : Do 
this, as oft as ye shall drink it, in 



remembrance of Me. Amen. 



a The MS. lias 
" hands : " the 
black-letter book 
of 1636 has these 
Manual Rubrics 
written in the mar- 
gin, and the word 
is "hand." But 
tile plural is the 
more correct, re- 
presenting the an- 
cient Sarum and 
York Rubric, "ten- 
eat inter matins 
sitas." 



Suis, dicens, Accipite et manducate ex hoc 
omnes. 

Hoc est enim corpus Meum. 

Simili modo posteaquam ccenatum est, acci- 
piens et hunc praeclarum calicem in sanctas ac 
venerabiles manus Suas, item Tibi gratias agens, 
bene^dixit, deditque discipulis Suis, dicens 
Accipite et bibite ex eo omnes. [Hie elevet par- 
umper calicem, ita dicens,] 

Hie est enim calix sanguinis Mei novi et seterni 
testamenti, mysterium fidei, qui pro vobis et pro 
multis effundetur in remissionem peccatorum. 



Bread into his hands at the words "took bread," should 
raise his hands in front of his breast, break the Bread by 
separating it into two portions, and then hold the separated 
portions one in each hand in such a manner that they may be 
visible to the communicants. He should then replace the 
fragments on the Paten, take the Paten in his left hand, and 
hold his right hand over it whilst saying the words, " This is 
My Body which is given for you." He should then raise the 
Paten in both hands, and, bowing his head, hold it raised 
upward in front of him whilst saying the words, " Do this in 
remembrance of Me," and then replace it on the Altar and 
cover it. Similarly at the Consecration of the Wine he should 
raise the Chalice in both hands, and when he has said the words, 
' ' This is My Blood of the New Testament . . . remission of 
sins," while laying one hand upon the Chalice, he should 
hold it raised upward in both hands while he says, "Do this, 
as oft as ye shall drink it, in remembrance of Me ; " then 
replacing the Chalice and covering it. 1 

Beverence suggests that at the words, "When He had 
given thanks," in each case, the sign of the Cross should be 
made over the Element then in the hands. 

This is the most solemn part of the whole ministration of 
the Liturgy. Standing before the flock of Christ in the Pre- 
sence of Almighty God, the Priest stands there as the 
vicarious earthly representative of the invisible but one true 
and only Priest of the Heavenly Sanctuary : acting ' ' in His 
Name," and "by His commission and authority" [Article 
xxvi.], he brings into remembrance before the Eternal 
Father the one onlyand everlasting Sacrifice which was once for 
all made and "finished upon the Cross" [Article xxxi.], but 
is perpetually pleaded, offered, and presented, by the One 
Everlasting Priest and Intercessor in Heaven. For Christ as 
our Great High Priest, Who "ever liveth to make interces- 
sion for us," and Who is the ever-acceptable Victim and 
Propitiation for our sins, doeth indeed no more that which 
He pronounced to be "finished" on Calvary, but evermore 
pleadeth for our sake that which then He did. And this He 
does in two ways. [1] In Heaven, openly, as one may say, 
and by His own immediate action. [2] On Earth, mystically, 
but as really, acting mediately by the earthly Priest as His 
visible instrument. The Action is the same in both cases, 
and the real Agent is the same ; for Christ, since Pentecost, 
is as really (though supernaturally and spiritually) present 
on earth, in and by the ordinances of His own Institution, as 
He is since the Ascension in Heaven naturally and corporally. 
"Where two or three are gathered together in His Name," 
(and where so truly are we so gathered as when we meet to 
celebrate the great Memorial Sacrifice specially appointed by 
Himself ?) ' ' there is He in the midst of us ; " not so much as 
the accepter (for such is sometimes mistaken to be the only 
meaning of this text) as the leader and offerer of our worship, 
invisibly acting through His visible instrument and represen- 
tative. The great and only Sacrifice once made can never 
be repeated. But it is continually offered, i.e. brought into 
remembrance and pleaded, before God. They who are called 
" Priests " because, and only because, they visibly represent 
to the successive generations of mankind the one immortal 
but invisible Priest, are through God's unspeakable mercy 
privileged to bring it into remembrance before Him, by His 
order, Who said, "Do this for a Memorial, a Commemoration 
of Me." Thus the Priest's action in offering our Christian 
Sacrifice may be described [1] as the earthly counterpart of 
that which Christ continually does in Heaven ; [2] as the 
commemoration of that which, once for all, He did on Cal- 
vary. The Priest makes the Oblation actually and verbally 
when he says the words, ' ' Do this, " etc. , and afterwards 

1 Covers were provided for Chalices during the seventeenth and 
eighteenth centuries, but Chalice veils of linen are now generally used. 



verbally, and with greater fulness, in the "Prayer of Obla- 
tion" which follows the actual communion. 2 

Ameri] But although the celebrating Priest stands thus 
before God offering up to Him this holy Oblation, he does it 
in company with all the faithful, at whose head he stands. 
And to signify their co-operation with him in his great act, 
they say "Amen " to his Eucharistic words and acts, adopt- 
ing them as their own. On this point a venerated writer of 
our own day has written as follows : — 

"It is the unquestionable doctrine both of the Old and 
New Testament, that, without prejudice to the special 
official Priesthood of the sons of Aaron in the one dispensa- 
tion, and the successors of the Apostles in the other, all the 
people of God, with the true Melchizedec at their head, are 
'a kingdom of Priests, a royal priesthood,' and every one is 
a ' king and priest unto the Father, to offer up spiritual 
sacrifices acceptable to God by Jesus Christ.' None may 
doubt that the chief of those spiritual sacrifices is that which 
causes all the rest to be acceptable,- — Christ Himself offered 
up to the Father by the offering of His Body and Blood in 
the Holy Communion. Accordingly, the Christian people 
have been instructed from the beginning to take their part 
in that offering, by the solemn Amen especially, wherewith 
they have always responded to the Prayer of Consecration. 
There is hardly any point of our ritual which can be traced 
more certainly than this to the very Apostolic times. Every 
one will remember St. Paul's saying, ' When thou shalt bless 
with the Spirit, how shall he that occupieth the room of the 
unlearned say Amen at thy giving of thanks, seeing he under- 
standeth not what thou sayest ? ' [1 Cor. xiv. 16] — words 
which, in a singular way, bear witness both to the share 
[twos] which all Christians have in the priesthood of Mel- 
chizedec, and to the distinction which nevertheless exists 
between those who might bless, and laymen [loiCirai] who 
were not permitted to do so. . . . Justin Martyr mentions 
the ' Amen ' uttered by the people at the end of the Conse- 
cration as a special circumstance of the Christian Eucharist." 
Tertullian, St. Chrysostom, and St. Ambrose also all expressly 
allude to the emphatic response of "Amen" at the close of 
the Consecration Prayer. 

THE COMMUNION. 3 
Then shall the Minister first receive] There is no express 

2 On the Eucharistic Sacrifice, see Hickes' Christian Priesthood, John- 
son's Unbloody Sacrifice, the Bishop of Brechin's Theological Defence, pp. 
10-80, 104; Keble's Eucharistical Adoration, II. 36, etc. Many more 
works might be named, but these are comparatively accessible to the 
theological student. See also the Introduction to the Communion Office, 
p. 350 of this work. 

3 The alterations proposed by Bishop Cosin after the Prayer of Conse- 
cration are here given as they stand in his Durham Book : — 

Then shall the Priest, that celebrateth, receive the Holy Communion in both 
kinds upon his knees, and when he taketh the Sacrament of the Body of Christ, 
he shall say. 

The Body of our Lord Jesus Christ, which was given for me, preserve 
my body and soul unto everlasting life. Amen. I take and eat this for 
the remembrance of Christ Who died for me, and I feed on Him in my 
heart by faith with thanksgiving. 

And when he taketh the Sacrament of Christ's Blood, he shall say, 

The Blood of our Lord, which was shed for me, preserve my body and 
soul into everlasting life. Amen. I drink this for the remembrance of 
Christ Who shed His Blood for me, and am thankful. 

Then shall he stand up and proceed to deliver the Holy Communion, first to 
the Bishops, Priests, and Deacons, (if any be present,) in both kinds: and 
after to the people in due order, into the hands of all humbly kneeling and so 
continuing, as is most meet, at their devotions and prayers unto the end of 
the whole Communion. 

And when he delivercth the Sacrament of the Body of Christ to any one he 
shall say, 

The Body of our Lord Jesus Christ, which was given for thee, preserve 
thy body and soul into everlasting life. [And here each person receiving 
shall say, Amen. Then shall the Priest add], Take and eat this for the 
remembrance of Christ Who died for thee, and feed on Him in thine heart 
by faith, with thanksgiving. 

And when he delivereth the Cup to any one he shall say, 



etc Communion. 



391 



Then shall "the Minister first receive the Com- 
munion in both kinds himself, and then proceed 
to deliver the same to the Bishops, Priests, and 
d Deacons, in like manner, (if any be present,) and 
after that to the people also in order, into their 
hands, all meekly kneeling. And, when he 
delivereth the 'bread to any one, he shall say, 



a i.e. The conse- 
crating Bishop or 
Priest. 

b £. Similar in $. 
&■ 

c a. g. m. 

dSeeN'icene Canons, 
xviii. 

e Originally in MS. 
" c o 71 s e c rated 
bread" but the 
first word crossed 
through with a pen. 



* Ad corpus dicat cum humiliatione antequam percipiat. 
'AVE in aeternum sanctissima caro Cheisti : 
mihi ante omnia et super omnia summa dulcedo. 
Corpus Domini nostri Jesu Cheisti sit mihi 
peccatori via et vita. In No^mine Pateis et 
Filii et Spieitus Sancti. Amen. Hie surnat 
corpus . . ■ 



direction as to the posture of the Celebrant himself in receiv- 
ing, unless (which seems hardly likely) the words "all meekly 
kneeling " are intended to apply to him as well as to those to 
whom he delivers the Communion. The usage of the Catho- 
lic Church generally, both East and West, is for the Celebrant 
after kneeling in adoration to receive standing, because his 
receiving is part of his official action as Priest. The Eastern 
Church, following, no doubt, herein the earliest custom (for 
we know from Tertullian that even to kneel in prayer on 
a Sunday was thought unbecoming the Christian joyfulness 
and triumph of the day), does not even require her communi- 
cants generally to kneel, but to reverently bow the head. 
As will be seen by the note below, Bishop Cosin proposed to 
introduce a Rubric on the subject, enjoining the Celebrant to 
kneel while receiving, and to use the words he uses to others. 

The Celebrant's Communion is part of the act of the 
Eucharistic Sacrifice : he must therefore communicate every 
time that he celebrates. 

to the Bishops, Priests, and Deacons'] i.e. actually taking part 
in the Service, not when merely present unofficially among the 
congregation. Comp. the Rubric of 1552, "And next deliver 
it to other Ministers, if any be there present, that they may 
help the chief Minister." So also the Scotch Liturgy of 1637, 
" that they may help him that celebrateth. " 

also in order] As the preceding part of the Rubric directs the 
administration to the Clergy in order of their ecclesiastical rank, 
so this may be taken as referring [1] to the observance of some 
order in respect to secular rank, and [2] as pointing to the com- 
mon custom of administering to the men before the women. 

into their hands] It is reverent and convenient for communi- 
cants to receive the consecrated Bread in the palm of the right 
hand, according to St. Cyril's direction in his fifth Catechetical 
Lecture, "Making thy left hand a throne for the right 
which is about to receive a king, hollow thy palm, and so 
receive the Body of Christ, saying thereafter the Amen. " 

And, ivhen he delivereth] The most ancient form in the 

The Blood of our Lord Jesus Christ, which was shed for thee, preserve 
thy body and soul into everlasting life. [And here each person receiving 
shall say, Amen. Then the priest shall add], Drink this for the remem- 
brance of Christ Who shed His Blood for thee, and be thankful. 

If there be another Priest or a Deacon to assist the chief minister, then 
shall lie follow with the Cup ; and as the chief minister giveth the Sacrament 
of the Body, so shall he give the Sacrament of the Blood, in form before pre- 
scribed. 

If any Bread or Wine be woMting, the Priest is to consecrate more, as is 
before appointed, beginning with [Our Saviour Christ in the same night] for 
the blessing of the Bread, and at [Likewise after supper, etc.] for the bless- 
ing of the Cup. 
In the Communion time shall be sung (where there is a Quire), 
O Lamb of God that takest away the sins of the world, have mercy upon 
us : and, O Lamb of God that takest away the sins of the world, grant us 
Thy peace : together with some or all of these sentences of Holy Scripture 
following : Eom. xi. 33 ; Ps. ciii. 1-5 ; Luke i. 68, 74, 75 ; 1 Cor. i. 30, 31 ; 
John v. 13; John viii. 31, 32; Matt. xxiv. 13 ; Luke xii. 37, 40; John xii. 
35, 36; Eom. xiii. 12-14; 1 Cor. iii. 16, 17; I Cor. vi. 20; John xv. 8, 12; 
Eph. v. 1, 2; Eom. viii. 23; Apoc. v. 12, 13. 

And where there is no Quire, let the Communicants make use of the same at 
their own private and devout meditations. 

When all have communicated, he that celebrateth shall return to the Lord's 
Table, and reverently place upon it what remaineth of the consecrated ele- 
ments, covering the same with a fair Linen cloth, and then say, 
The Lord be with you. 
Answer. 
And with thy spirit. 
Priest. 
Let us pray. 
Almighty and everliving God . . . world without end. Amen. 
Then shall be said or sung, 
Glory be to God on high . . . the Father. Amen. 
[Divided by Cosiu into four paragraphs.] 
Then the Priest . . . blessing. 
[Benediction as now.] 
Underneath these alterations of Cosin's, on the page which contains the 
Prayer of Consecration, there is written the following note in Sancroft's 
hand : — 

" My LL. ye BB. at Elie house orderd all in ye old method, thus : First 
ye prayer of Address, We do not presume, etc. Aft ye Eubrick When ye 
priest stands, etc. . ye prayer of Consecron unalterd (only one for own, and 
Amen at last), wth the marginal Eubrics. Then (ye memorial or prayer of 
Oblation omitted, and ye Lds prayer) follow ye Eubrics and Forms of Par- 
ticipation and Distribution to ye end of ye Eubrick, when aU have coicatcd, 
etc. Altogether as in this book ; only ye Rubrick, In ye Colon time slw.ll 
be sung, etc., wth ye sentences following, wholly omitted. And yn ye Lords 
Prayer and Collect, Ld and Heav. P., etc. etc. to yc end." - 



delivery of the Elements was "The Body of Christ," and 
" The Blood of Christ," to each of which the people answered 
"Amen." [Ambros. de Myst. iv. 5; Aug. Serm. 272.] In 
the time of Gregory the Great it was " The Body of our Lord 
Jesus Christ preserve thy soul," to which by the time of 
Aleuin and Micrologus [xxiii. ] was added ' ' unto everlasting 
life." The usual form in England appears to have been 
"The Body of our Lord Jesus Christ preserve tlry body and 
thy soul unto everlasting life. Amen. " After the restoration 
of the Cup the forms provided in 1548 were, "The Body of 
our Lord Jesus Christ, which was given for thee, preserve 
thy body," etc., and "The Blood of our Lord Jesus Christ, 
which was shed for thee, preserve thy soul, " etc. , with which 
compare, "that our sinful bodies may be made clean by His 
Body, and our souls washed through His most precious 
Blood," in the Prayer of Humble Access. In 1549, "Pre- 
serve thy body and soul" was said in each case, as now, pro- 
bably after the above ancient form. 

The ancient words with whicn the Celebrant received, as 
directed in the Salisbury Missal, are given in the text. They 
were the same in that of Bangor. The other two great Uses 
of the Church of England had as follows : — 

York. — "Corpus D. N. J. C. sit mihi remedium sempiternum 
in vitam aeternam. Amen : " and, " Sanguis D. N. J. C. con- 
servet me in vitam aeternam. Amen. Corpus et Sanguis 
D. N. J. C. custodiat corpus meum et animam meam in vitam 
aeternam. Amen." Hereford. — ■" Corpus D. N. J. C. sit 
animae meaa remedium in vitam aeternam. Amen : " and, 
"Sanguis D. N. J. C. conservet animam meam in vitam 
aeternam. Amen." In the modern Roman use it is only 
"custodiat animam meam in vitam aeternam. Amen," at 
the Celebrant's reception both of the Bread and of the Cup, 
and at the delivery of the Bread to the communicants. 

The clauses now subjoined in each case, " Take and eat, " 
etc., and "Drink this," etc., were substituted in 1552 in 
place of the first, which were then dropped altogether. 
The reason of this change is made pretty clear from the 
controversy between Cranmer and Gardiner. In the "Expli- 
cation and assertion of the true Catholick faith touching the 
most blessed Sacrament of the Altar," which Gardiner pre- 
sented to the Privy Council as his defence on January 26, 
1551, he says: "The author of this book" [Cbanmer's 
Defence of the . . . Sacrament] " reporteth an untruth wit- 
tingly against his conscience to say they teach (calling them 
Papists) that Christ is in the Bread and Wine ; but they agree 
in form of teaching with that the Church of England teacheth 
at this day in the distribution of the Holy Communion, in 
that it is there said the Body and Blood of Christ to be under 
the form of bread and wine. " [Fol. 10.] To this Cranmer had 
the astonishing disingenuousness to answer, "As concerning 
the form of doctrine used in this Church of England in the 
Holy Communion, that the Body and Blood of Christ be 
under the forms of bread and wine, when you shall shew the 
place where this form of words is expressed, then shall you 
purge yourself of that which in the meantime I take to be a 
plain untruth." [Jenkyns' Remains of Cranmer, iii. 96.] 

On the restoration of the Prayer Book under Queen Eliza- 
beth in 1559, the old and the new forms of administration 
were combined as they now stand. "Excellently well done 
was it of Q. Elizabeth's Reformers to link them both together : 
for between the Body and Blood of Christ in the Eucharist, 
and the Sacramental Commemoration of His Passion, there is 
so inseparable a league, as subsist they cannot unless they 
consist. A Sacramental verity of Christ's Body and Blond 
there cannot be, without the commemoration of His Death 
and Passion, because Christ never promised His mysterious 
(yet real) presence, but in reference to such commemoration : 
nor can there be a true commemoration without the Body and 
Blood exhibited and participated; because Christ gave not 
those visible elements, but His Body and Blood to make that 
Spiritual Representation." [L'Estkance's Alliance of Divine 
Offices.] This view gives to the latter clause the character of 
an oblation in the case of each communicant. 

he shall say] 1548 and 1549 have, " And when he delh ereth 



39 : 



Cbc Communion. 



rpilE Body of our Lord Jesus Christ, which 
-L was given for thee, preserve thy body and 
soul unto everlasting life : " take and eat this in 
remembrance that Christ died for thee, and 
feed on Him in thy heart by faith with thanks- 
giving.* 

IT And c the Minister that delivereth the Cup to 
any one shall say, 

HTHE Blood of our Lord Jesus Christ, which 
-L was shed for thee, preserve thy body and 
soul unto everlasting life : ' drink this in remem- 
brance that Christ's Blood was shed for thee, 
and be thankful. -^ 



IT If the consecrated Bread or Wine be all spent before 
all have communicated, the Priest is to consecrate 
more according to the form before prescribed : 
Beginning at [Otir Saviour Christ in the same night, 
etc.] for the blessing of the Bread ; and at [Like- 
wise after Supper, etc.] for the blessing of the 
Cup. 



a To here 1549- 
1552 only. 



b To llerc 1552 — 
'559 only. 

c i.e. Whether Bi- 
shop, Priest, or 
Deacon. The 
words stood origin- 
ally in the MS., 
"And he that de- 
livereth" but were 
altered as the text 
now stands. 

rf S. g. RitusBaf. 
tizandi. De ex- 
trema Uttctiotie. 

e To here 1549 — 
1552 only. 

/ To here 1552 — 
■559 only. 



IT Dcinde ad sanguinem cum magna devotioue, 
dicens, 

AVE in ajternum ccelestis potus mihi ante 
omnia et super omnia summa dulcedo. Corpus 
et Sanguis Lomini nostri Jesu Christi prosint 
mihi peccatori ad remedium sempiternum in 
vitam aeternam. Amen. In No^mine Patris, 
et Filii, et Spiritus Sancti. Amen. Hie 
sumat sanguinem . . . 

d Corpus Domini nostri Jesu Christi custodiat 
corpus tuum et animam tuam in vitam aeternam. 
Amen. 



the Sacrament of the Body of Christ he shall say to every one 
these words." The practice of saying the words only once 
for each group of communicants as they kneel before the 
Altar is contrary to the plain direction of the Prayer Book 
and of Canon 21, and inconsistent with the individualizing 
love of Christ and of His Church for souls. The large number 
of communicants is no excuse for it. The remedy for that 
difficulty is to divide the number by more frequent celebra- 
tions. The question was raised at the last Revision, and the 
Bishops answered those who desired that it might " suffice to 
speak the words to divers jointly," in these words : "It is 
most requisite that the minister deliver the Bread and Wine 
into every particular communicant's hand, and repeat the 
words in the singular number ; for so much as it is the pro- 
priety of Sacraments to make particular obsignation to each 
believer, and it is our visible profession that by the grace of 
God Christ tasted death for every man." [Caedwell, Conf. 
p. 354.] .... 

It is a very ancient and primitive custom for the communi- 
cant to say "Amen" on receiving the consecrated Elements. 
The Apostolical Constitutions and St. Cyril [Catech. Myst. 5, 
18] attest its use in the East ; Tertullian, Saints Ambrose, 
Augustine, Jerome, and Leo in the West. Bishops Andrewes, 
Cosin, Sparrow, and Wilson recommend it. The Scotch 
Liturgy of 1637 directs it. 

During the actual delivery of the Elements the Antiochene 
Liturgy of St. James, and the Mozarabic Liturgy, direct the 
34th Psalm to be sung, a custom alluded to both by St. 
Jerome and by St. Cyril of Jerusalem. 

The English Liturgy of 1549 directed the clerks "in the 
Communion time" to sing the Agnus Dei, " Lamb of God," 
etc. 

The American Liturgy orders ' ' a Hymn, or part of a Hymn, 
from the Selection for the Feasts and Fasts," etc. 

The form of Communion Service in the "Simplex ac pia 
deliberatio" of Archbishop Hermann of Cologne directs that 
where there are Clerks the Agnus Dei should be sung both in 
German and in Latin, and if there be time the German hymns, 
" Gott sey gelobet, 7 ' and "Jesus Christus onser heylandt." 
Among his suggestions submitted to Convocation, Bishop 
Cosin made one to a similar effect, as shewn in a preceding 
note ; and a relic of the custom still remains at Durham 
Cathedral, where a soft voluntary is played during the Com- 
munion, 

This custom of singing during Communion was probably 
very common before the dry days of the last century. 
L'Estrange speaks of "the general fashion used in our 
Church, in employing the congregation in singing during the 
time of communicating." [L'Estrange's Alliance of Divine 
Offices, p. 210.] At an earlier date, 1625, Lily writes respect- 
ing a Communion at which he was present : " During the dis- 
tribution thereof I do very well remember we sang thirteen 
parts of the 119th Psalm." [Lives of Antiq. p. 26.] Still 
earlier Whit-gift replies to Cart wright the Puritan, "As for 
piping, it is not prescribed to be used at the Communion by 



any rule. Singing, I am sure, you do not disallow, being 
used in all reformed Churches." [Whitgjlft's Defence, p. 
606. See also p. 62.] 

If the consecrated bread or wine be all spent] The Com- 
munion Office of 1548 makes provision for the consecration of 
a second or third Chalice, "or more likewise," in case of need 
arising from the small size of the Chalices in use before the 
Reformation, when only the Celebrant partook of the Cup ; 
but makes no such provision in case of the failure of the con- 
secrated Bread. The Liturgies of 1549 and 1552 make no 
provision for either case. The present Rubric was added at 
the last Revision. It follows the principle laid down in one 
of the Sarum Cantels : "Cum reliquis debet Sanguis talis cui 
venenum est immissum in vasculo mundo reservari. Et ne 
Sacramentum maneat imperfectum debet calicem denuo rite 
preeparare, et resumere consecrationem sanguinis ab illo loco, 
Simili modo." [Maskell's Ancient Liturgy, 244.] 

covering the same with a fair linen cloth] The name for this 
fair linen cloth in the Western Church has always been the 
Corporal : in the Eastern Church it is called the Veil. It is 
mentioned in the Liturgy of St. Chrysostom, and in the 
Sacramentary of St. Gregory there is a prayer for its benedic- 
tion. It was originally the linen cloth which was spread on 
the top of the other Altar cloths of silk and linen, and it was 
made of such a size that one end would be folded over the 
chalice and paten. About the twelfth century a second 
Corporal began to be used, St. Anselm saying that ' ' whilst 
consecrating some cover the Cup with the Corporal, others 
with a folded cloth " [Anselm, Opp. 138, c. iv.], and Durandus 
that "the cloth which is called the Corporal is twofold, one 
that which the deacon spreads upon the Altar, the other that 
which he spreads folded upon the Chalice. " Two Corporals, 
or pairs of Corporals, are also constantly mentioned in media? val 
documents and inventories : but in later times the smaller one 
was called the Veil or Chalice Veil. 

It has been already mentioned that the idea of the Corporal 
is associated with the linen clothes in which the Body of our 
Lord was wrapped when laid in the Sepulchre. Its use is a 
witness to the doctrine of the Church respecting the effect of 
Consecration upon the Elements. Were the Elements sacred 
only so far as they were partaken of, there could be no reason 
for specially directing the Priest to place what remaineth 
reverently upon the Lord's Table, for no more reverence 
towards them would be needed than that respect which is 
shewn for everything used at the Holy Communion. Still 
less would there be reason for so strikingly symbolical a 
custom as that of covering the Elements that remain with a 
white linen cloth : a custom which had always been ritually 
associated with the reverence paid to our Lord's natural 
Body ; and with nothing else. In retaining such a custom 
as this, and defining it by a Rubric at a time [a.D. 1661] when 
all Rubrics were cut down to such an absolute minimum as 
must be insisted on, we have a clear proof that they who did 
so believed a special sanctity to belong to the elements by 
virtue of their consecration, and also believed that this sanctity 



Cbc Communion. 



;93 



IT When all have communicated, the Minister shall 
return to the Lord's Table, and reverently place 
upon it what remaineth of the consecrated Ele- 
ments, covering the same with a fair linen cloth. 

IT Then shall the Priest say the Lord's Prayer, the 
people repeating after him every Petition. 

OUR Father, Which art in heaven, Hallowed 
be Thy Name. Thy kingdom come. Thy 
will be done in earth, As it is in heaven. Give 
us this day our daily bread. And forgive us our 
trespasses, As we forgive them that trespass 
against us. And lead us not into temptation ; 
But deliver us from evil : c For Thine is the king- 
dom, The power, and the glory, For ever and 
ever. Amen. 

IT After shall be said as followeth. 

OLORD and heavenly Father, Ave Thy 
humble servants entirely desire Thy 
fatherly goodness mercifully to accept this our 
Sacrifice of praise and thanksgiving; most 
humbly beseeching Thee to grant, that by the 



a Liturgy ot St. 
Chrysostom. 



* S. 1. m after 
Consecration and 
before Communion. 



c The doxology was 
not originally in the 
MS., but was added 
by another hand. 



-/&.} 



" Then the Deacon, taking the sacred paten, and hold- 
ing it over the sacred chalice, . . . with care 
and reverence covers it with the veil. In like 
manner he covers the paten with the asterisk, and 
that with its veil. 



*TDATER noster, Qui es in ccelis ; sanctificetur 
-J- Nomen Tuum : adveniat regnum Tuum : 
fiat voluntas Tua, sicut in ccelo, et in terra. 
Panem nostrum quotidianum da nobis hodie : et 
dimitte nobis debita nostra, sicut et nos dimit- 
timus debitoribus nostris : et ne nos inducas in 
tentationem : sed libera nos a malo. Amen. 



d T I "^E igitur, clementissime Pater, per Jesum 
-L Christum Filium Tuum Dominum nos- 
trum, supplices rogamus ac petimus uti accepta 
habeas et benedicas haec do^na, hsec mu^nera, 
haec san^cta sacrificia illibata, . . . pro quibus 



belonged to those Elements whether or not they were received 
by the communicants. Evidence to the same effect is afforded 
by the sixth Rubric at the end of the Office. 

The tone of thought on this subject in the Primitive Church 
is also indicated by a Rubric in the Liturgy of St. Chrysos- 
tom: " Then the Deacon . . . gathers together the Holy Things 
with fear and all safety; so that not the very smallest particle 
should fall out, or be left." St. Cyril also writes, " Give heed 
lest thou lose any of it. . . . If any one gave thee gold-dust, 
wouldest thou not with all precaution keep it fast, being on 
thy guard against losing any of it, and suffering loss ? How 
much more cautiously then wilt thou observe that not a 
crumb falls from thee, of what is more precious than gold and 
precious stones. " [Cyr. Catech. Lect. xxiii. 21.] 

THE PRAYERS OF OBLATION AND THANKSGIVING. 

§ The Lord's Prayer. 

The repetition of the Lord's Prayer as the keynote of obla- 
tion aud thanksgiving is a custom handed down to us from 
the Primitive Liturgies. After the Consecration, and before 
the Communion, says St. Cyril, "we say that Prayer which 
the Saviour delivered to His own disciples, with a pure 
conscience styling God our Father." 1 [Cyb. Catech. Lect. 
xxiii. 11.] It is accordingly found here in every ancient 
Liturgy except that of St. Clement. In the Gallican Liturgy 
(as now in the Mozarabic form of it) the Lord's Prayer was 
here preceded by a Proper Preface, in the same manner as the 
Tersanctus ; and in all it was followed by the Embolismus, a 
prayer which was an expansion of the petition, " Deliver us 
from evil. " 

The words of St. Cyril plainly shew that the Lord's Prayer 
was repeated, in this place, by the people as well as by the 
Celebrant. St. Gregory of Tours also refers to the same 
practice, in describing the miracle of a dumb woman who 
received speech at this moment to say the Lord's Prayer with 
the rest. St. Gregory the Great [Ep. lxiv.] says, "Among 
the Greeks it is the custom for the Lord's Prayer to be said 
by all the people, but among us by the Priest only : " and his 
words are found in the Mirror of our Lady [p. 330, Bhint's 
ed.], shewing that the custom of his day was also that of the 
Mediaeval Church of England. It is, however, certain that 
the Gallican Liturgy required it to be said by all the people 
as well as by the Priest ; and as the customs of the ancient 
English Church were analogous to those of that Liturgy, we 
may conclude that our present habit is a return to the usage 
of the Primitive Church in England as well as in the East. 

In the Sarum Missal the Lord's Prayer was included in the 
Office to be said by the Clergy in the vestry after the Service 
at the Altar was ended. It is probable, therefore, that this 
custom inlluenced its present position — after Communion as 
well as after Consecration, — the public and the private reci- 
tation of it being thus combined. 

i St. Cyril goes on to give the Exposition of the Lord's Prayer which 
is printed at p. 208. 



§ The Memorial, or Prayer of Oblation. 

It nas been already remarked, in the Introduction to this 
Office, that if there is any room for doubt as to the complete- 
ness of the Oblation as made by the acts and words of Conse- 
cration, that doubt may be dispelled by the consideration 
that this definite Prayer of Oblation is used while " ivhat 
remaineth of the consecrated Elements " is standing upon the 
Lord's Table. While that which has just been called many 
times the Body and Blood of our Lord Jesus Christ, and as 
such "reverently" placed on the Lord's Table, and covered 
"with a fair linen cloth," still remains there, the Celebrant 
solemnly beseeches our Lord and heavenly Father to 
accept "this our Sacrifice of praise and thanksgiving," that 
is, our Eucharistic Sacrifice ; and he further says, that though 
we are unworthy to offer any sacrifice whatever, yet this parti- 
cular Sacrifice it is our bounden duty to offer to God, Whom 
we pray to pardon our unworthiness, and accept us and our 
work through Christ. The words may well be understood as 
referring to the whole Act of the Service, to the Consecrated 
Elements still remaining on the Altar, and to those who have 
received the Communion. 

Yet there is reason to regret that this Oblation is not made 
— as it was in the Liturgy of 1549, and as it is now in the 
Scottish and the American Liturgies [see p. 367] — before 
instead of after the administration. Bishop Cosin has this 
remarkable note on the subject: " Certainly it " (the above 
arrangement) "was the better and more natural order of the 
two ; neither do I know whether it were the printer's negli- 
gence or no thus to displace it. ... I have always observed 
my lord and master, Dr. Overall, to use this Oblation in its 
right place, when he had consecrated the Sacrament, to make 
an offering of it (as being the true public Sacrifice of the 
Church) unto God; that 'by the merits of Christ's death,' 
which was now commemorated, ' all the Church ' of God 
might receive mercy, etc., as in this prayer ; and that when 
that was done he did communicate the people, and so end 
with the thanksgiving following hereafter. If men would 
consider the nature of this Sacrament, how it is the Christian's 
Sacrifice also, they could not choose but use it so too. For 
as it stands here, it is out of its place. Wc ought first to send 
up Christ unto God, and then He will send Him down to us." 
[Cosin's Works, v. 114.] 

Dr. Overall, it should be remembered, was Bishop of Nor- 
wich, and was the author of the latter portion of the Cate- 
chism relating to the Sacraments. Thorndike also [Just 
Weights, ch. 22] says, " That Memorial or Prayer of Oblation 
is certainly more proper there (immediately after the Prayer 
of Consecration) than after the Communion. " The suggestions 
submitted to the Revisers of 16b'l included the proposal of a 
"Memorial or Prayer of Oblation," much resembling that of 
1549, to follow immediately the words of Consecration. Its 
displacement was, we cannot doubt (if not, as Cosin suggests, 
accidental), one of those alterations which Bishop Horsley, 
in his well-known letter to the Rev. .1. Skinner, on the 
subject of the Scotcli Liturgy, condemns as made " to 



;94 



Cfje Communion. 



merits and death of Thy Son Jesus Christ, and 
through faith in His Blood, we and all Thy whole 
Church may obtain remission of our sins, and all 
other benefits of His Passion. And here we 
offer and present unto Thee, O Lord, our-Selves, 
our Souls and Bodies, to be a reasonable, holy, 
and lively sacrifice unto Thee ; humbly beseech- 
ing Thee, that all we, who are partakers of this 
holy Communion, may be " fullfilled with Thy 
Grace and heavenly Benediction. And although 
we be unworthy, through our manifold sins, to 
offer unto Thee any sacrifice, yet we beseech 
Thee to accept this our bounden duty and ser- 
vice ; not weighing our merits, but pardoning our 
offences, through Jesus Christ our Lord ; by 
Whom, and with Whom, in the unity of the 
Holy Ghost, all honour and glory be unto Thee, 
O Father Almighty, world without end. Amen. 

IT Or this. 
ALMIGHTY and everliving God, we most 
■ A, heartily thank Thee, for that Thou dost 
vouchsafe to feed us, who have duly received 
these holy mysteries, with the spiritual food of 
the most precious Body and Blood of Thy Son 
our Saviour Jesus Christ ; and dost assure us 
thereby of Thy favour and goodness towards us ; 
and that we are very members incorporate in the 



a So spelt in the 
MS. 



h [Daye's transl. of 
Hcrma>i?Cs Con- 
suit., A.D. 1547.] 



Tibi offerimus vel qui Tibi offerunt hoc sacii- 
ficium laudis . . . 



Supplices Te rogamus . . . ut quotquot ex 
hac Altaris participatione sacrosanctum Filii Tui 
corpus et sanguinem sumpserimus, omni bene- 
dictione ccelesti et gratia repleamur . . . 



. . . non ^estimator meriti, sed veniae, quaesumus, 
largitor admitte. Per Christum Dominum nos- 
trum. . . . Per Ipsum et cum Ipso et in Ipso est 
Tibi Deo Patri Omnipotent in unitate Spiritus 
Sancti omnis honor et gloria. Per omnia saecula 
saBculorum. Amen. 

T* ALMIGHTY and everlasting God, we give 
L-£A_ thanks to Thy exceeding goodness, because 
Thou hast fed us with the Body of Thy only- 
begotten Son, and given to us His Blood to 
drink. We humbly beseech Thee, work in us 
with Thy Spirit, that as we have received this 
divine Sacrament with our mouths, so we may 
also receive and ever hold fast with true faith 



humour the Calvinists," and, "in his opinion, much for the 
worse. " 

that . . . we and all Thy whole Church] The double 
supplication is here to be noticed. The prayer is that [1] "we" 
and [2] "all Thy ivhole Church," and it is also that "we may 
obtain remission of our sins, "and that "all Thy whole Church" 
may receive "all other benefits of His Passion." The latter 
phrase looks towards the ancient theory of the Church that 
the blessed Sacrament was of use to the departed as well as 
to the living. It is a general term used by men who were 
fearful of losing all such commemoration, if inserted broadly 
and openly, but who yet feared lest no gate should be left open 
by which the intention of such commemoration could enter. 
One is reminded of the ancient Litany supplication, "By 
Thine unknown sufferings. " 

This view is confirmed by the words of Andrewes and 
Cosin. " Where," says the latter, " by all the whole Church 
is to be understood, as well those that have been heretofore, 
and those that shall be hereafter, as those that are now the 
present members of it. . . . The virtue of this Sacrifice 
(which is here in this Prayer of Oblation commemorated and 
represented) doth not only extend itself to the living, and 
those that are present, but likewise to them that are absent, 
and them that be already departed, or shall in time to come live 
and die in the faith of Christ." [Cosin's Works, v. 351, 517.] 

So too Bishop Andrewes, to whom Cosin [Ibid. ] refers, in 
his answer to Cardinal Perron : — 

"The Eucharist ever was, and by us is considered, both as 
a Sacrament and as a Sacrifice. A sacrifice is proper and 
applicable only to Divine worship. The sacrifice of Christ's 
death did succeed to the sacrifices of the Old Testament. 
The sacrifice of Christ's death is available for present, absent, 
living, dead (yea, for them that are yet unborn). When we 
say the dead, we mean it is available for the apostles, martyrs, 
and confessors, and all (because we are all members of one 
body): these no man will deny. 

"In a word, we hold with St. Augustine, in the very same 
chapter which the Cardinal citeth : ' Quod hujus sacrificii 
caro et sanguis, ante adventum Chbisti, per victimas simili- 
tudinum promittebatur ; in passione Christi, per ipsam 
veritatem reddebatur ; post adventum [? ascensum] Christi, 
per Sacramentum memorise celebratur.' " [Andrewes' Minor 
Works, Ang. Cath. Lib. p. 19.] 

may be fullfilled with Thy Grace] The meaning of this expres- 
sion may be illustrated by its use in Chaucer : — 

" That lord is now of Thebes the citee 
Fullfilled of ire and of iniquitee." 

[Chaucer's Knights' Tale, v. 941.] 



§ The Thanks/jiving. 

A Prayer of Thanksgiving formed a conspicuous feature in 
all the Primitive Liturgies, but it had dropped out of the 
mediaeval Service, except in the form of a private prayer of 
the Celebrant. That which was introduced into our Liturgy 
was partly taken from Hermann's Consultation : but there 
is much resemblance between it and the corresponding part 
of the Liturgy of St. James, which is as follows : "We give 
Thee thanks, Christ our God, that Thou hast vouchsafed to 
make us partakers of Thy Body and Blood, for the remission 
of sins, and eternal life. Keep us, we beseech Thee, without 
condemnation, because Thou art good, and the lover of men. 
We thank Thee, God and Saviour of all, for all the good 
things which Thou hast bestowed on us ; and for the partici- 
pation of Thy holy and spotless mysteries. . . . Glory to 
Thee, Glory to Thee, Glory to Thee, Christ the King, Only- 
begotten Word of the Father, for that Thou hast vouchsafed 
us sinners and Thy unworthy servants to enjoy Thy spotless 
mysteries, for the forgiveness of sins, and for eternal life : 
Glory to Thee." 

It should be remembered that the words "who have duly " 
apply to all who have received ; ' ' duly " being the English 
word for "rite," i.e. according to proper form and ordin- 
ance. 

§ The Gloria in Excelsis. 

The use of a Hymn of Thanksgiving after the Communion 
may be reasonably associated with what is recorded of our 
Lord and His Apostles at the first Institution of the Holy 
Eucharist; that, "when they had sung an hymn," they left 
the upper chamber as having thus concluded the sacred 
service. [Matt. xxvi. 30.] The hymn or psalm then sung 
was probably part of the great Hallel, i.e. of Psalms cxiii — 
cxviii. , of which an account will be found in the Notes on those 
Psalms. Or it might be, as Archdeacon Freeman considers 
[Princip. Div. Serv. II. ii. 377], the "Praise-song" still in 
use among the Jews, and in which he traces some remarkable 
coincidences of expression with our Lord's great Eucharistic 
Prayer. In the Armenian Liturgy the 34th Psalm, and in 
the Constantinopolitan the 23rd Psalm, are sung after the 
Communion. 

The ordinary position of the Gloria in Excelsis in ancient 
Liturgies was, however, at the beginning, not at the end of 
the Office. It occupied such a position in our own Liturgy 
until 1552, when among the other changes made was that of 
turning the Gloria in Excelsis into a Post-Communion Thanks- 
giving. At the same time was added a third "Thou that 



Cf)C Communion. 



395 



mystical body of Thy Son, which is the blessed 
company of all faithful people ; and are also 
heirs through hope of Thy everlasting kingdom, 
by the merits of the most precious Death and 
Passion of Thy dear Son. And we most humbly 
beseech Thee, O heavenly Father, so to assist 
us with Thy grace, that we may continue in that 
holy fellowship, and do all such good works as 
Thou hast prepared for us to walk in, through 
Jesus Christ our Lord, to Whom, with Thee 
and the Holy Ghost, be all honour and glory 
world without end. Amen. 

IT Then shall be said or sung, 3 

a LORY be to God on high, and in earth peace, 
good will towards men. We praise Thee, 
we bless Thee, we worship Thee, we glorify Thee, 
we give thanks to Thee for Thy great glory, O Lord 
God, heavenly King, God the Father Almighty. 
. O Lord, the only-begotten Son Jesu Christ ; 
O Lord God, Lamb of God, Son of the Father, 
that takest away the sins of the world, have 
mercy upon us. Thou that takest away the sins 
of the world, have mercy upon us. Thou that 
takest away the sins of the world, receive our 
prayer. Thou that sittest at the right hand of 
God the Father, have mercy upon us. 

For Thou only art holy, Thou only art the 
Lord, Thou only, O Christ, with the Holy 
Ghost, art most high in the glory of God the 
Father. Amen. 



a " . . . quod inci- 
piatitr semper in 
medio altaris 

qtiandocwiqite di- 
dder." [Sar.] ''In 
medio altaris erec* 
tis manibas inci- 
piat Gloria in Ex- 
celsis Deo." [Ebor.] 
"Quo dido eat 
sace rdos ad ni e- 
dium altaris ; et 
eUvaiido manus 
suas dicat, Gloria 
in Excelsis Deo." 
[HerfordJ 

CodexAlexandri)i. 
Mus. Brit. For 
Latin version of 
S. g. ®-. see 
below. 

c svhoxutz, in MS. 

d [An addition in a 
later hand.] 



Thy grace, remission of sins, and communion with 
Christ Thy Son. All which things, Thou hast 
exhibited unto us in these sacraments, through 
our Lord Jesus Christ Thy Son, Which liveth 
and reigneth with Thee, in unity of the Holy 
Ghost, very God, and very Man for ever. 
Amen.l 



*AO£7A iv v\jfL(TTOLS ©ey, Kal eVt yrjs elprjvrj, kv 
dvdpwTrois c £v8oKia. AiVor/xev ere, ev\oyovp,tv ere, 
Trpoo-Kvvovpkv ere, So^oXoyov/iev are, evyapio-TOipev 
crcu, 8ta tyjv peydXrjv o~ov 86£av, Kupie fSacnXev, 
e7rovpavie, Gee TLaTqp JlavroKpariop. 

Kvpie Yte povoyevrj, 'hjcrov X/Hcr-re, Kal "Ayiov 
Hvevpa, Kvpie 6 0eos, 6 'Apvos rod Geojj, 6 Ytos 
rot; HaTpbs, 6 alpw ras afiapnas tov Kocrpov, 
eXajerov r)pa<;, 6 cup tov rets dpaprtas tov Kocrpov 
\ d kXkrjcrov Ty/xas,] irpooSe^ai, rrjv Serjcriv 7)p.5>v, 6 
KaOrjpevos kv 8e£tct tov Harpos, eAeryeroi' rjp.S.';. 

"On crv et /xoros ayios, cru et /xovos Ki'ptos, 
L^croGs X/okjtos, ets 8o£av Qeov UaTpos. 'Aprjv. 



takest away the sins of the world," having in view probably 
the threefold Agnus Dei which was until then used as a Post- 
Communion. The only other Liturgy in which it has such a 
position is, according to Palmer [Origin. Liturg. iv. § 23], 
that in use among the Irish monks of Lexovium [Lisieux] 
in Gaul in the seventh century. Bold as was the change 
thus made by the Revisers of 1552, there is so striking 
an appropriateness in the present position of the Gloria 
in Excelsis as an Act of Eucharistic Adoration that there is 
reason to rejoice at the alteration rather than to regret it : 
and it may be truly said that there is no Liturgy in the world 
which has so solemn and yet so magnificent a conclusion as 
our own. 

The Gloria in Excelsis, — or, as it is called in the Oriental 
Church, "The Angelical Hymn," or "Great Doxology," — is 
of great antiquity, having been used from very early times as 
a daily morning hymn [irpocrevxri ewBivrj] in combination with 
what is evidently the germ of the Te Deum. [See p. 190.] 
This use of it is mentioned in the Apostolical Constitutions 
[vii. 47], where a text somewhat differing from the above 
is given [Daniel's Thesaur. Hymnolog. ii. 269] : and it is 
also quoted and directed to be used by St. Athanasius 
in his treatise on Virginity. [De Virgin, torn. ii. p. 122, 
Bened.] St. Chrysostom frequently mentions it, especially 
as used by ascetics for a morning hymn : and the title of 
it in Athelstan's Psalter is "Hymnus in die Dominica ad 
Matutinas. " 

Its introduction into the Liturgy appears to have been 
gradual. It does not seem to have been thus used in the 
East, except among the Nestorians, at any time ; but the 
first words of it are found in the Liturgy of St. James, and 
another portion of it in that of St. Chrysostom : "Thee we 
hymn, Thee we praise ; to Thee we give thanks, Lord, and 
pray to Thee, our God." The germ of it was evidently used 
in Apostolic times, and perhaps the holy martyr Polycarp 
was quoting it, when among his last words he said, Aid toOto 
Kal irepl iravrGiv ce aivGi, at eu\oyw, <re So^a^w. [EuSEB. 
Eccl. Hist. iv. 15.] 

Ancient liturgical writers state that the Gloria in Excelsis 
as now used was composed by Telesphorus, Bishop of Rome, 
a.d. 128—138, but it does not appear that he did anything 
more than order the first words, the actual Angelic Hymn, 
to be sung in the Mass. Alcuin attributes the latter part of 
it to St. Hilary of Poicticrs [a.d. 350—367], whose name has 



also been associated with the Te Deum : but it is clear that 
it was in use in its complete form when Athanasius wrote his 
treatise on Virginity, and that it was then too familiar to the 
Church for a recent composition. The truth may possibly be 
that St. Hilary separated the ancient Morning Hymn of the 
Church into two portions, the first of which we know as the 
Gloria in Excelsis, and the second as the Te Deum. Sym- 
machus, Bishop of Rome, a.d. 500, definitely appropriated 
the Angelical Hymn to its present use as an Eucharistic 
thanksgiving, placing it in the position before spoken of, at 
the beginning of the Communion Office. 

It appears to have been an ancient custom to expand the 
Gloria in Excelsis somewhat in the same manner as the Kyrie 
Eleison. [<See p. 372.] The following is such an expanded form, 
arranged for the Festival of our Lord's Nativity : — 

"Gloria in excelsis Deo, et in terra pax hominibus bonae 
voluntatis. Laudamus Te, Laus Tua, Deus, resonet coram, 
Te rex. Benedicimus Te, Qui venisti propter nos Bex angelorum 
Deus. Adoramus Te, Oloriosum regem Israel in throno Patris 
Tui. Glorificamus Te, veneranda Trinitas. Gratias agimus 
Tibi propter magnam gloriam Tuam, Domine Deus Rex 
ccelestis, Deus Pater Omuipotens. Domine Fili unigenite 
Jesu Christe, Domine Deus, Agnus Dei, Filius Patris, qui 
tollis peccata mundi, miserere nobis. Qui tollis peccata mundi 
suscipe deprecationem nostram. Qui sedes ad dexteram Patris 
miserere nobis, In sede majestatis Tua'. Quoniam Tu solus 
sanctus, Deus fortis et imrnortalis : Tu solus Dominus, Cozies- 
Hum, terrestrium, et in/ernorum, Bex : Tu solus altissimus, 
Bex regurn regnum Tuum solidum permanebit in aternvm, 
Jesu Christe. Cum sancto Spiritu in gloria Dei Patris. 
Amen." 

This is given by Pamelius [Liturgicon, ii. 611], and he also 
prints another which was used at the Dedication of a Church. 
Although there is much beauty in such an arrangement, the 
reverent remark of Cardinal Bona is very applicable. He 
says, after quoting these two forms : "Non desunt alia 
exempla, sed ista superflua sunt, ut quisque agnoscat 
temerario quorumdain ausu, seu potius simplicitate, ac zelo 
qui non erat secundum scientiam, inserta hrcc Angclico 
hymno fuisse, quae Ecclesiasticam gravitatem minimo redo- 
lent, cultumque divinum non augent, scd diminuunt. " ! 
[Bona, Ber. Liturg. II. iv. 0.] 

1 The following interpolated version is taken from the Mirror of our 



396 



Cbc Communion. 



H Then the Priest (or Bishop if he be present) shall 
let them depart with this blessing. 



THE peace of God, which passeth all under- 
standing, keep your hearts and minds in 
the knowledge and love of God, and of His Son 
Jesus Christ our Lord : And the blessing of 
God Almighty, the Father, the Son, and the 
Holy Ghost, be amongst you, and remain with 
you always. Amen. 



* £. g. p). after 
Consecration and 
before Communion. 



c Leofric's Exeter 

Pontifical. 
<r"al. maiceal. 



[ ° Deinde si episcopus celebraverit, diaconus ad populum 
conversus baculum episcopi in dextera tenens, 
curvatura baculi ad se conversa dicat hoc modo. 
Humiliate vos ad benedictioncm. 

73 AX Domini »J< sit sem^per vobiscum.] 



'Benedictio Dei Patris et Filii et Spiritus 
Sancti, et pax Domini, "'sit semper vobiscum. 



11 Collects to be said after the Offertory, when there 
is no Communion, every such day one, or more ; 
and the same may be said also, as often as occasion 
shall serve, after the Collects either of Morning or 
Evening Prayer, Communion, or Litany, by the 
discretion of the Minister. 

ASSIST us mercifully, Lord, in these our 
-£j- supplications and prayers, and dispose the 
way of Thy servants towards the attainment of 
everlasting salvation ; that, among all the changes 
and chances of this mortal life, they may ever 
be defended by Thy most gracious and ready 
help ; through Jesus Christ our Lord. Amen. 

O ALMIGHTY Lord, and everlasting God, 
vouchsafe, we beseech Thee, to direct, 
sanctify, and govern, both our hearts and bodies 
in the ways of Thy laws, and in the works of Thy 
Commandments ; that through Thy most mighty 
protection, both here and ever, we may be pre- 
served in body and soul, through our Lord and 
Saviour Jesus Christ. Amen. 

GRANT, we beseech Thee, Almighty God, 
that the words which we have heard this 



e Sar. Jl/issa pro 
tier agentibits. 

Greg. ibid. Gelas. 
ad Prim. Gelas. 
Mur. i. 703. Latin 
Primer, 15.16, "For 
wayfaryng men." 



/ Sar. an Prim. 
Greg. ibid. Men- 
ard, 125. 



£ A.D. 1549- 
h Liturgy of St. 
James. 



'ADESTO, Domine, supplicationibus nostris : 
-L\- et viam famulorum Tuorum in salutis Tuae 
prosperitate dispone : ut inter omnes vias et vita? 
hujus varietates, Tuo semper protegantur auxilio. 
Per Dominum. 



/ T~AIRIGERE et sanctificare et regere dignare, 
-L^ Domine Deus, qusesumus, corda et cor- 
pora nostra in lege Tua, et in operibus manda- 
torum Tuorum : ut hie et in seternum, Te auxi- 
liante, sani et salvi esse mereamur. Per. 



11 (~\ GOD, Who hast sounded into our ears Thy 
v_y divine and salutary oracles, enlighten the 



THE BLESSING. 

This beautiful Benediction is peculiar to the English 
Liturgy, both as to form and place. It is plainly intended to 
be a substitute for the Benediction anciently given after the 
Lord's Prayer and the Fraction of the Bread, and before the 
Agnus Dei. The latter half of it is analogous to a Benedic- 
tion used in Anglo-Saxon times and given in the Appendix 
to Hickes' Letters, as well as in the Exeter Pontifical [see 
also Confirmation Office] : the former half is a reversion from 
the old Liturgical form to one containing more of the actual 
words of Holy Scripture: "And the peace of God, which 
passeth all understanding, shall keep your hearts and minds 
through Christ Jesus. " [Phil. iv. 7.] This former part alone 
was used in " The Order of Communion " of 1548. 

A comparison of the modern and ancient Rubrics (for the 
latter of which see the Burntisland edition of the Sarum 
Missal, 622 f. ) will shew that this Blessing is to be considered 
a special sacerdotal act, belonging of right to the episcopal 
office, and devolving from it to the Priest, in the absence of 
the Bishop. As Absolution conveys actual pardon of sins to 
the true penitent, so does Benediction convey a real benefit 

Lady, and shews to what length such free handling of ancient forms has 
been carried by indiscreet persons : " Glory be to god, on by. And peace 
in erthe to men of good wylle. we prayse the. we blysse the. we worship 
the. we glorify the. we thanke the. for thy grete glory Lorde god heuenly 
kynge. god father almyghty. Lorde onely sone ofmary Jesu cryste. Lorde 
god. iambe of god. sone of the father that doest away the synnes of the 
worlde haue mercy on vs. by the moste pyteful prayer of thy mother mary 
vyrgyn. Thou that doest away the synnes of the worlde. receyue oure 
prayer, that we mote cotynewally please the and thy holy mother mary vyrgyn. 
Thou that syttest on the righte syde of the father, haue mercy on vs. by ye 
suffrages of mary. that is mother and doughter of her sone. For thou only 
art holy, mary only is mother and vyrgyn. Thou only arte lorde. Mary 
onely ys a lady. Thou only arte hyest. father and sone ofmary. Jesu criste 
to the holy goste in glory of god the father. Amen." Such forms are said 
by Daniel [Thesanr. Hymnol. ii. 273] to be in almost all German Missals of 
the middle ages; and there was one of a similar kind ordered by the later 
Sarum Missals to be sung daily at the Mass in Lady Chapels. 



to the soul when received in faith at the mouth of God's 
minister. 

This Benediction is commonly used on other occasions in 
the full form in which it is here given ; but it seems better 
to use it thus only in connection with the Holy Communion, 
and at other times to begin with "The Blessing of God Al- 
mighty," as at the end of the Confirmation Service, and as 
was the ancient custom. Bishop Cosin inserted it thus at 
the end of the Burial Office, but the Commissioners substi- 
tuted 2 Cor. xiii. 14. 

THE OCCASIONAL COLLECTS. 

The Rubric which precedes these Collects originally 
extended only as far as "Every such day one:" all that 
follows was added in 1552. Bishop Cosin amended it thus : 
" Collects to be said one or more at the discretion of the 
Minister, before the final Collect of Morning and Evening 
Prayer, Litany, or Communion, as occasion shall serve : as also 
after the Offertory, or Prayer for the estate of Christ's Church, 
when there is no Communion celebrated." But although this 
emendation was not erased, the Rubric was printed in the old 
form. By "before the final Collect," Cosin meant before 
what is headed the ' ' third " Collect in Morning and Evening 
Prayer. He erased the words " second " and " third " before 
" Collect " in both headings, and introduced between them, 
at Evening Prayer, the ancient Prime Collect, "O Almighty 
Lord and everlasting God," under the title of "The Collect 
for grace and protection." From this correction, and from 
its being set aside, it is evident that these Occasional Collects, 
which Cosin wished to use before the third Collect, are in- 
tended to be used after it, and not after the Prayer of St. 
Chrysostom, which is nowhere called a "Collect" in the 
Book of Common Prayer. It seems as if the conclusion of 
the Service with the third Collect [see p. 201] was considered 
by some to be too abrupt ; and that, therefore, discretion 
was given to use one of these Collects in addition. 



C[)e Communion. 



397 



day with our outward ears, may through Thy 
grace be so grafted inwardly in our hearts, that 
they may bring forth in us the fruit of good liv- 
ing, to the honour and praise of Thy Name ; 
through Jesus Christ our Lord. Amen. 

PREVENT us, O Lord, in all our doings with 
Thy most gracious favour, and further us 
with Thy continual help ; that in all our works 
begun, continued, and ended in Thee, we may 
glorify Thy holy Name, and finally by Thy mercy 
obtain everlasting life, through Jesus Christ 
our Lord. Amen. 

* ALMIGHTY God, the Fountain of all wisdom, 
. A. Who knowest our necessities before we ask, 
and our ignorance in asking ; We beseech Thee 
to have compassion upon our Infirmities ; and 
those things, which for our unworthiness we dare 
not, and for our blindness we cannot ask, vouch- 
safe to give us for the worthiness of Thy Son 
Jesus Christ our Lord. Amen. 

'ALMIGHTY GoD,Whohastpromisedto hear the 
-£a_ petitions of them that ask in Thy Son's 
Name ; We beseech Thee mercifully to incline 
Thine ears to us that have made now our prayers 
and supplications unto Thee ; and grant, that those 
things which we have faithfully asked according to 
Thy will, may effectually be obtained, to the relief 
of our necessity, and to the setting forth of Thy 
glory ; through Jesus Christ our Lord. Amen. 



" Sar. after Mass. 
Greg. Sabb. in xii. 
led. ntensis primi. 

Mur. ii. 34. 



b A.D. 1549. 



souls of us sinners to the receiving of that which 
hath been read, that we do not appear as hearers 
alone of spiritual things, but may also be doers 
of good works, following after faith unfeigned, 
and blameless life, and innocent conversation. 

" A CTIONES nostras, qusesumus, Domine, et 
-£j- aspirando prseveni et adjuvando prose- 
quere : ut cuncta nostra operatio et a Te semper 
incipiat, et per Te ccepta finiatur. Per. 



IT Upon the Sundays and other Holydays (if there be 
no Communion) shall be said all that is appointed 
at the Communion, until the end of the general 
Prayer [ d For the whole state of Christ's Church 



militant here in earth] together with one or more 
d ai. For the good ] of these Collects last before rehearsed, concluding 

S5& "chUr^r I with the Blessing. 
Christ. I IT And there shall be no Celebration of the Lord s 



The first, second, and fourth of these Occasional Collects 
are translated from ancient forms, used for many ages in the 
Church of England. The third is a paraphrase of the prayer 
'O (v-qxriaas rjfias Qebs to. deid aov \6yta in the Liturgy of St. 
James. [Neale's ed. p. 48.] The fifth and sixth appear to 
be compositions of the Reformers, the latter reading like a 
paraphrase of the prayer of St. Chrysostom. 

THE FINAL RUBRICS. 

These " Cautelaj Misste " were insei-ted in 1552, supersed- 
ing some longer Rubrics which had been placed here in the 
Prayer Book of 1549 : but some important alterations were 
made by Cosin, some of which were adopted by the Commis- 
sioners in 1661. 

Upon the Sundays and other Holydays'] The Liturgy of 
1549 here ordered that when there were "none to communi- 
cate with the Priest" he should still "say all things at the 
altar, appointed to be said at the celebration of the Lord's 
Supper, until after the Offertory, " concluding with "one or 
two of the Collects afore written," and the "accustomed bless- 
ing." The present paragraph was substituted in 1552, but 
without the words " Sundays and other " before " holydays," 
and without the direction to conclude with the Blessing. 
These were added in 1661. The Scottish Liturgy of 1637 
does not order the Blessing to be given. 

It is observable that our Communion Office contains ab- 
solutely no hint as to whether or when, on occasion of a 
celebration, persons present in the Church and not intending 
then to communicate are to withdraw. Still less is there any 
warrant for the practice of dismissing the non-communicants 
witli one or two of the preceding Collects and "The grace of 
our Lord." The Church clearly intends, however, that the 
Alms should always be collected from the whole of the con- 
gregation, and that all should stay to the end of the Prayer 
for the Church Militant. Then, " if there be no Communion," 
the Priest is to dismiss the whole congregation with one or 



more of the Collects and the Blessing. The Service would 
then be what Durandus [Div. Off. iv. 1. 23] calls a "Missa 
Sicca," i.e. when "the Priest, being unable to celebrate, 
because he has already done so, or for some other reason, 
puts on his stole, reads the Epistle and Gospel, and says the 
Lord's Prayer, and gives the Benediction." The same sort 
of service is said by Socrates to have been in use in the Church 
of Alexandria. [Soceat. Hist. Eccl. v. 22. ] 

If, on the other hand, there is a celebration, non-communi- 
cants are permitted, not commanded, to withdraw ; whilst 
communicants, drawing nearer towards the Chancel and the 
Altar (tarrying "still in the quire, or in some convenient 
place nigh the quire, the men on the one side, and the 
women on the other side," 1549), so as to be "conveniently 
placed for the receiving of the Holy Sacrament," are more 
specially addressed in the Exhortation, " Dearly beloved in 
the Lord, ye that mind to come," etc. With regard to the 
question of non-communicating attendance, it is best left 
open, as the wisdom of the Church has left it. The presence 
of persons, who, being regular communicants at certain inter- 
vals, may not feel prepared to receive at every celebration, 
but yet may scruple to leave the Church, and may wish 
devoutly to use the opportunity for prayer and intercession, 
cannot fairly be called non-commnnicant attendance, and 
could not be forbidden without needless cruelty. The pro- 
bably rare occurrence of the presence of persons who have 
never communicated, and are not preparing to do so, ought 
to be discouraged. But it would in most cases be wise to 
encourage young persons preparing for their first Communion 
to remain throughout the whole Service. The fact of never 
having witnessed the actual Celebration and Communion, 
joined to the natural shyness of tho English character, has 
probably in numerous cases delayed tho first Communion for 
years. 

the whole state of Christ's Church militant here in earth] This 
phrase was altered in the MS. to "the good estate of the 
Catholick Church of Christ," and by Cosin into "the good 



; 9 8 



Cfje Communion. 



Supper, except there be a convenient number to 
communicate with the Priest, according to his dis- 
cretion. 

IT And if there be not above twenty persons in the 
parish of discretion to receive the Communion ; 
yet there shall be no Communion, except four (or 
three at the least) communicate with the Priest. 

^ And in Cathedral and Collegiate Churches, and 
Colleges, where there are many Priests and 
Deacons, they shall all receive the Communion 
with the Priest "every Sunday at the least, except 
they have a reasonable cause to the contrary. 

IT And to take away all occasion of dissension and 



a The original words 
of the MS. were, 
"once in every 
week," but they 
were erased and 
" every Sunday " 
substituted. 



superstition, which any person hath or might 
have concerning the Bread and Wine, it shall 
suffice that the bread be such as is usual to be 
eaten ; but the best and purest wheat bread that 
conveniently may be gotten. 
IT And if any of the Bread and Wine remain uncon- 
secrated, the Curate shall have it to his own use : 
but if any remain of that which was consecrated, 
it shall not be carried out of the Church, but the 
Priest and suuh other of the Communicants as he 
shall then call unto him, shall, immediately after 
the Blessing, reverently eat and drink the same. 
IT The Bread and Wine for the Communion shall be 



estate of Christ's Catholick Church : " but it was restored to 
its previous form. It was printed in the altered form in the 
Sealed Books, but altered with the pen in several of them. 
It stands as in the original MS., however, in many later 
Prayer Books, e.g. one of 1668. 

a convenient number'] This is defined, by the next Rubric, 
to be "four (or three at the least)" besides the Priest himself. 
The rule is in agreement with the directions given by several 
ancient Councils. The forty-third Canon of the Council of 
Mentz [a.d. 813] forbade priests to say Mass when there was 
no one else present. That of Paris [a.d. 829] says in its 
forty-eighth Canon, that "a blameworthy custom has in very 
many places crept in, partly from negligence, partly from 
avarice, viz. that some of the priests celebrate the solemn 
rites of masses without ministers." A Council at York [a.d. 
1195] decrees that no priest shall celebrate, "sine ministro 
literato ; " and many others of a similar kind might be quoted. 

Yet there is no essential reason why this rule should be 
enforced. Should a celebration and communion take place 
in the chamber of a sick person, "in time of plague . . . when 
none of the parish or neighbours can be gotten to communi- 
cate with the sick in their houses for fear of the infection," 
and only the priest and the one sick person are there, it is 
quite as valid as if "four, or three at the least," were present. 
The reason, moreover, assigned by Councils and by Liturgical 
writers against Solitary Masses is that there is an indecorum 
and absurdity in saying "The Lord be with you," and 
similar versicles, when there is no one present : a difficulty 
which has been supposed to be met by the suggestion that 
the priest addresses himself to the absent Church "as present 
by faith and communicating in the Sacraments by charity." 

On the whole it must be considered that the rule is one of 
expediency, and not of principle. It arose out of two con- 
flicting causes : [1] The anxiety of the Clergy to offer up the 
Holy Eucharist day by day for the benefit of the Church, and 
[2] the indifference of the Laity to frequent Communion. 
Bishop Cosin wrote, "Better were it to endure the absence 
of people, than for the minister to neglect the usual and daily 
sacrifice of the Church, by which all people, whether they be 
there or no, reap so much benefit. And this was the opinion 
of my lord and master, Dr. Overall." [Works, v. 127.] Yet 
the "four, or three at the least," was written in a slightly 
varied form of the Rubric which Cosin inserted in the Durham 
volume. Perhaps it is one of those rules to which exceptions 
may sometimes be made under the wise law, "Charity is 
above Rubrics." 

in Cathedral and Collegiate Churches, and Colleges] The word 
" Colleges " was inserted by Cosin, who also erased the words 
"except they shall have a reasonable cause to the contrary," 
and inserted after "Sunday" "or once in the month." It is 
to be hoped that the next generation will be entirely without 
experience of " Cathedrals, Collegiate Churches, or Colleges " 
where this rule of a weekly celebration is transgressed. 

it shall suffice that the bread] This Rubric stood thus in the 
Prayer Book of 1549: " For avoiding of all matters and occa- 
sion of dissension, it is meet that the bread prepared for the 
Communion be made, through all this realm, after one sort and 
fashion : that is to say, unleavened, and round, as it was afore, 
but without all manner of print, and something more larger and 
thicker than it was, so that it may be aptly divided in divers 
pieces : and every one shall be divided in two pieces, at the least, 
or more, by the discretion of the minister, and so distributed. 
A nd men must not think less to be received in part than hi the 
ivhole, but in each of them the whole body of our Saviour Jesu 
Christ." It was altered to its present form in 1552. 

Bishop Cosin proposed to substitute the following : " Con- 
cerning the Bread and Wine, the Bread shall be such as is 
usual : yet the best and purest that conveniently may be gotten : 
though wafer Bread {pure and without any figure set upon it) 



shall not be forbidden, especially in such churches vjiere it hath 
been accustomed. The Wine also shall be of the best and purest 
that may be had." 

This was scarcely in accordance with the interpretation put 
upon the existing Rubric by the Elizabethan Injunctions 
[a.d. 1559], and by Archbishop Parker. The former directs 
as follows : " Item, Where also it was in the time of K. 
Edward the Sixt used to have the Sacramental bread of com- 
mon fine bread, it is ordered for the more reverence to be 
given to these holy mysteries, being the Sacraments of the 
body and blood of our Saviour Jesus Christ, that the same 
Sacramental bread be made and formed plain, without any 
figure thereupon, of the same finenesse and fashion round, 
though somewhat bigger in compasse and thicknesse, as the 
usuall bread and wafer, 1 heretofore named singing cakes, 
which served for the use of the private Masse. " Archbishop 
Parker, when appealed to as to the meaning of the Rubric, 
wrote, "It shall suffice, I expound, where either there 
wanteth such fine usual bread, or superstition be feared in 
the wafer-bread, they may have the Communion in fine usual 
bread ; which is rather a toleration in these two necessities, 
than is in plain ordering, as it is in the Injunction." [Cor- 
respondence, p. 376.] He also wrote to Sir William Cecil, 
' ' As you desired, I send you here the form of the bread used, 
and was so appointed by order of my late Lord of London 
[Grindal] and myself, as we took it not disagreeable to the 
Injunction. And how so many churches have of late varied 
I cannot tell ; except it be the practice of the common adver- 
sary the devil, to make variance and dissension in the Sacra- 
ment of Unity." [Ibid. 378.] Parker was also consulted by 
Parkhurst, Bishop of Norwich, on the subject. He first 
referred him to the Rubric and Injunction, and in a subse- 
quent letter wrote, " I trust that you mean not universally 
in your diocese to command or wink at the loaf-bread, but, 
for peace and quietness, here and there to be contented there- 
with." [Ibid. 460.] In his Visitation Articles, Parker also 
inquired, "And whether they do use to minister the Holy 
Communion in wafer-bread, according to the Queen's Ma- 
jesty's Injunctions ? " 

This contemporary interpretation of the Rubric shews 
plainly that the Sacramental Bread was usually to be in the 
form of wafers, but that for peace and quietness' sake, where 
wafers were objected to, " the best and purest wheat bread 
that may conveniently be gotten " might be permitted. 

•Thus on July 26, 1580, a letter was sent from the Privy 
Council to Chaderton, Bishop of Chester, containing the fol- 
lowing : "And where[as] youre Lordship desiereth to be 
resolved, from us touchinge two speciall Points worthy of 
Reformation ; thone, for the Lords Supper, with Wafers, or 
with common Bread . . . for the Appeasinge of such Divi- 
sion and Bitternes as doth and maie aryse of the Use of both 
these Kinds of Bread, we thinke yt meete. That in such 
Parishes as doe use the common Bread and in others that 
embrase the Wafer, they be severallie continued as they are 
at this present. Until which Time also your Lordship is to 
be careful, according to your good Discretion to persuade and 
procure a Quietness amongst such as shall strive for the pub- 
lic maintaining either of the one or the other : whereof we 
hope your Lordship will take care as appertaineth." [Peck's 
Desiderata Curiosa, i. 16.] 

Such an interpretation was also given to the Rubric by the 
practice of learned bishops like Andrewes, by the custom of 
Westminster Abbey, and of the Royal Chapels, and by the 
practice of learned parochial Clergy, such as Burton, author 
of the Anatomy of Melancholy, who was Vicar of St. Thomas', 
Oxford. 



1 Cardwell prints " water," after Sparrow ; but this seems to have been 
a printer's error. 



Cfje Communion. 



>99 



provided by the Curate and the Church-wardens 
at the charges of the parish. 

IT And note, that every parishioner shall communicate 
at the least three times in the year, of which 
Easter to be one. And yearly at Easter every 
parishioner shall reckon with the Parson, Vicar, 
or Curate, or his or their Deputy or Deputies ; 
and pay to them or him all Ecclesiastical Duties 
accustomably due, then and at that time to be 
paid. 

H After the Divine Service ended, the money given at 
the Offertory shall be disposed of to such pious 
and charitable uses, as the Minister and Church- 



In the Oriental Church fermented or leavened bread is 
used : but the general practice of the Western Church has 
been to use bread prepared without fermentation, as being 
purer. The Old Lutherans also use wafer-bread, and it was 
used even by Calvin. 

And if any of the Bread and Wine remain unconsecrated] 
This is a recognition of the right which the Christian Ministry 
has to "live by the Altar." [See 1 Cor. ix. 4-14; Gal. vi. 6.] 

but if any remain of that which was consecrated] These 
words were inserted by Bishop Cosin. They bear important 
testimony as to the opinion held by the Revisers of 1661 in 
respect to the effect of consecration. Some remarks on the 
Reservation of the Holy Eucharist will be found in the 
Notes to "the Order for the Communion of the Sick." 

shall be provided . . . at the charges of the parish] In the 
Primitive Church the Elements were offered by the people, 
probably in successive order, the bread being taken from that 
which was offered for the love-feasts. In some churches of 
France this very ancient custom is still kept up, under the 
name of ' ' I'offrandre. " Large circular cakes of bread, sur- 
rounded by lighted tapers, are, during the Offertory, carried 
on a sort of bier by two deacons or sub-deacons from the 
west end of the Church up to the Altar, and after being 
blessed (hence called j>ain beni) and cut up into small pieces 
are carried round in a basket and distributed among the con- 
gregation. A similar relic of the Primitive Church is main- 
tained at Milan, where ten bedesmen and two aged women 
form a community for the purpose ; two of whom, vested in 
black and white mantles, carry the Oblations up to the choir, 
where they are received by the Deacon. 

In all the ancient Bidding Prayers of the Church of Eng- 
land there is a clause, "ye shall pray for him or her that this 
day gave the holy bread," or "the bread to be made holy 
bread of," " and for him that first began and longest holdeth 
on, that God reward it him at the day of doom, " from which 
it may be seen (as from much other evidence) that this cus- 
tom of the blessed bread maintained its hold in England as 
late, at least, as the sixteenth century. It was discontinued 
because the bread so blessed was superstitiously regarded by 
many ignorant persons as equivalent to the Holy Sacrament 
itself. 

The present Rubric may be considered as an adaptation of 
this custom, but it is quite certain that the wafers for con- 
secration must always have been provided under the special 
direction of the Clergy, though certainly at the cost of the 
parish. 

The 20th Canon provides that the wine shall be brought to 
the Altar in a metal flagon or cruet, of pewter or silver, thus 
forbidding any domestic vessel such as a glass bottle. 

three times in the year] This is a very ancient rule of the 
Church. Councils held at Agde [a.d. 506] and Autun [a.d. 
670] decreed that "laymen who did not communicate at 
Christmas, Easter, and Pentecost, were not to be considered 
as Catholics [Labb. iv. 1386, xiv. 1887], and these decrees 
were often adopted by other Councils. The words of the 
modern Rubric reproduce also those of earlier English rules. 
The Council of Eunham or Ensham under St. Alphege [a.d. 
1009] ordering, " Let every one who understands his own need 
prepare himself to go to Housel at least thrice in the year, 
so as it is requisite for him " [Johnson's Ecc. Laws, i. 487] : 
and a Synod of Bishops under Archbishop Sudbury [a.d. 
1378] ordering, "Let Confessions be heard three times in the 
year, and let men be admonished to communicate as often, 
namely, at Easter, Pentecost, and Christmas." [Johnson's 
Ecc. Laivs, ii. 444.] 

Easter to be one] In the Prayer Books from 1552 to 1662 
these words were followed by "and shall also receive the 
Sacraments and other Rites, according to the order in this 
Book appointed." It has often been said that these words 




wardens shall think fit. Wherein if they disagree, 
it shall be disposed of as the Ordinary shall appoint. 

IT TITHEREAS it is ordained in this Office for the 
W Administration of the Lord's Supper, that 
the Communicants should receive the same kneeling ; 
(which Order is well meant, for a signification of our 
humble and grateful acknowledgement of the benefits 
of Christ therein given to all worthy Receivers, and 
for the avoiding of such profanation and disorder in the 
holy Communion, as might otherwise ensue) yet lest 
the same kneeling should by any persons, either out 
of ignorance and infirmity, or out of malice and 



were omitted from modern Prayer Books without authority ; 
but they do not appear in the MS., and they are crossed 
through in the black-letter book of 1636 ; the assertion is 
therefore a mistaken one. 

the money . . . shall be disj>osed of] This Rubric was added 
in 1661. It is a modification of the following, which was the 
one proposed by Bishop Cosin : — 

"II After the Divine Service ended, the money which was 
offered shall be divided, one half to the Priest " [erasure, "to 
provide him books of Divinity "], "the other half to be employed 
to some pious or charitable use for the decent furnishing of the 
Church, or the relief of the poor, among iviiom it shall be dis- 
tributed if need require, or put into the poor man's box at the 
discretion of the Priest and Church-wardens, or other officers 
of the place that are for that purpose appointed.'''' 

This was substantially taken from the Scottish book of 
1637 : and offers some guide as to the purposes to which it 
was intended that the Offertory money should be applied. 

THE DECLARATION ON KNEELING. 

This Note was first added to the Communion Office at the 
last Revision in 1661 ; having been written into the MS. after 
the latter had been completed, and in the same handwriting 
as that in which it is also written in the black-letter Prayer 
Book of 1636. It was framed, though with a most important 
difference in the wording, from the Declaration which, as a 
sort of afterthought, was inserted in the majority but not in 
all of the copies of the Prayer Book issued in 1552. [See p. 22.] 
This affirmed that "no adoration was done or ought to be 
done, either unto the sacramental Bread or Wine there bodily 
received, or unto any real and essential presence there being 
of Christ's natural Flesh and Blood." It was probably framed 
by Cranmer, and intended merely [see the Rev. T. W. Perry's 
exhaustive volume entitled The Declaration on Kneeling] as a 
protest against the doctrine of Transubstantiation, and the 
low notion of a carnal presence which had come to be the 
interpretation too commonly put on the phrase "real and 
essential presence." The Declaration of 1552 was "signed 
by the King " [Strype's Cranmer, bk. ii. ch. 33], but it was 
never ratified by the Church, and is wanting in all editions 
of the Prayer Book from Elizabeth's Accession to the Restora- 
tion. At the Savoy Conference the Presbyterians desired its 
restoration. The Bishops replied, "This Rubric is not in 
the Liturgy of Queen Elizabeth, nor confirmed by law ; nor 
is there any great need of restoring it, the world being now 
in more danger of profanation than of idolatry. Besides, the 
sense of it is declared sufficiently in the 28th Article of the 
Church of England. " [Cardw. Conferences, p. 354. ] Whilst 
partly adopting it, the Revisers of 1661 (under the influence, 
as it seems, of Bishop Gauden, probably at the suggestion of the 
venerable Gunning) made the important change of substitut- 
ing the word " corporal" for the words "real and essential." 
Thus they retained the protest against Transubstantiation, 
whilst they removed all risk of the Declaration, or "Black 
Rubric," as it was sometimes called, being misunderstood 
as even an apparent denial of the truth of the Real 
Presence. 

"Natural " is not here used in the sense of \pvx<-K0<>, *'•*• the 
Adamic body of 1 Cor. xv. 44, for the Lord's body ceased t.> 
be "natural" in that sense, and became irveviJ.aTi.K6v after the 
Resurrection change. It is used in the sense of "material " (as 
our Lord demonstrated to St. Thomas it still continued to bo 
even after the Resurrection change), and "having extension 
in space," and so occupying a definite position in space, i.e. 
localized, qualities not at all contradictory to those implied by 
Trvev/xariKdv, which does not mean "merely spiritual," any more 
than \J/vxik&v means "merely consisting of *j>vxfi" but rather 
means "fully indwelt by, and solely animated by irvcvua," 



400 



€&c Communion. 



obstinacy, be misconstrued and depraved ; It is here 
declared : that thereby no adoration is intended, or 
ought to be done, either unto the Sacramental Bread 
or Wine there bodily received, or unto any Corporal 
Presence of Christ's natural Flesh and Blood. For the 
Sacramental Bread and Wine remain still in their very 



Natural Substances, and therefore may not be adored, 
(for that were Idolatry, to be abhorred of all faithful 
Christians) and the natural Body and Blood of our 
Saviour Christ are in Heaven, and not here ; it being 
against the truth of Christ's natural Body to be at one 
time in more places than one. 



and, as such, although material, possessing powers and capa- 
bilities which do not belong to the merely natural body. 
Further, in thinking of the powers and capabilities of the 
Lord's Body, it must be always remembered that, whether 
before or after the Resurrection, it was, and is, the Body of 



the Everlasting Word, and so absolutely unique in God's 
Universe, in such wise that the powers and capabilities of the 
bodies, whether "natural" or "spiritual," of other beings 
can be no measure for It, nor their limitations predicable of 
It. 



AN INTRODUCTION 



OFFICES FOR HOLY BAPTISM. 



The ecclesiastical word Baima/ia, from which our familiar 
English word is derived, always associates itself with the 
idea of purification, although such an association of ideas was 
not necessarily connected with the classical /3a7rT('fw, j3dirTur, 
from which it is formed. On the other hand, although the 
original classical word has the primary sense of dipping (that 
is, of more or less immersion in some fluid), this sense is not 
necessarily connected with the ecclesiastical word. It is 
used in the New Testament with several applications : as, for 
example, to the baptism of the Jews by St. John the Bajitist 
[John i. 26] ; to ceremonial washings of the person and of 
vessels used for eating and drinking [Mark vii. 4 ; Heb. ix. 
10]; to the ministry of our Lord [Matt. iii. 11]; to the 
Passion of our Lord [Luke xii. 50 ; Mark x. 38] ; to the 
operation of the Holy Ghost upon the Apostles [Acts i. 5] ; 
and, lastly, in its most customary sense, to the rite of Holy 
Baptism, instituted by Christ. [Matt, xxviii. 19 ; Acts viii. 
36; Eph. iv. 5 ; 1 Pet. iii. 21.] In all these applications of 
the word the idea of purification is plainly latent, even when 
it is so metaphorically used as in the case of our Lord's words, 
"I have a baptism to be baptized with;" for although He 
had no sin from which He could be purified, yet was He 
"made sin for us," and also "made perfect through suffer- 
ings." [Heb. ii. 10.] It is moreover observable, that after the 
institution of the rite of Christian Baptism by our Lord, the 
word is not any longer used in other senses in Holy Scripture 
(except historically), but is restricted to the one which it has 
commonly held in all subsequent ages. 

§ History of Holy Baptism. 

It appears from the Holy Gospels that the ordinance of 
Christian Baptism was a sacramental climax which had been 
arrived at, and developed out of, other and inferior ordinances. 
St. John the Baptist prepared the way for our Lord's ministra- 
tions among the Jews by leading them to confess their sins ; 
and this confession of their sins was followed up by a Baptism 
of which no further particulars are given to us than that 
those who received it went down into the water [Matt. iii. 
16] ; and we are not told whether any words were used at the 
time of the immersion. 1 Of this rite our Lord Himself was 
pleased to partake, and by doing so consecrated the element 
of water to its future and higher use. A Baptismal rite was 
also used in the ministrations of our Lord, but not by Him- 
self [John iii. 26 ; iv. 2] ; and from the manner in which 
this was spoken of by the disciples of St. John the Baptist, it 
would appear that there was no outward distinction between 
this rite and that which he had used. In both cases an 
ancient custom of the Jews 2 appears to have been adopted, 
signifying by a ceremony of ablution the cleansing away of 
an old life for the purpose of beginning a new one, as a prose- 
lyte to a new and a stricter faith. In the case of Jewish 
baptisms the change signified was from heathenism to Judaism ; 
in that by St. John and our Lord from a sinful life as Jews to 
a good life as the disciples of the Baptist or of Christ. This 
significant use of water as the outward sign of admission to 
a new spiritual condition ought doubtless to be regarded as 
a preparation, by the Providence of Almighty God, for the 
Sacrament which was to be instituted by our Lord. 

There were also certain verbal and typical preparations 
made for that institution by our Blessed Lord. Himself. At the 
outset of His ministry occurred His interview with Nicodemus 

1 "John," says the Venerable Bede, "baptized with the baptism of 
repentance to confession of sins and amendment oflife; and he preached 
the coming baptism of repentance in Christ for the remission of sins; in 
which latter baptism alone is remission of sins given to us, as the Apostle 
testifies." [Honiil. xlviii.] 

2 See Lightfoot on Matt. iii. 



[John iii. 1-15], in which He spoke of a result of Baptism 
which had evidently never been supposed to accompany it 
hitherto. Men were to be bom of water and the Spirit that 
they might enter into the kingdom of Heaven : and although 
Nicodemus must have been familiar with the Baptism of prose- 
lytes, the idea of new birth by the use of Baptism was 
evidently novel to him. 3 At the close of His ministry, our 
Lord washed the feet of His disciples, teaching them that the 
act, as performed by Him, was not only a sign of humilit}', 
but also a means of spiritual purification ; a truth the full 
meaning of which was not then revealed to them, but would 
be at a later period, when its revelation was to be a part of 
the instructions given for their appointed work. [John xiii. 
4-10.] And in the midst of His ministry Jesus had taken 
little children in His arms and blessed them, that by His 
touch and word they might be admitted (even without other 
Sacrament) to the kingdom of God, and that the Church 
might learn for ever to suffer little children to come to Him, 
and forbid them not. Lastly, when blood and water flowed 
from the side of the Lord, the connection between His Death 
and the two Sacraments was unmistakeably symbolized. 

Thus, by the course of His Providence, our Lord had pre- 
pared the Jews, and the Apostles especially, for the institu- 
tion of Christian Baptism. [1] They had become familiar 
with the use of water as an external sign of a spiritual change ; 
[2] they had been instructed (by words the meaning of which 
was to be developed to them by the Holy Ghost) that the use 
of water was to be not a sign only, but also the means of spiritual 
cleansing and new birth into the kingdom of God ; and [3] it 
had been shewn them that even little children were capable 
of entering that kingdom. And, thus prepared by our Lord's 
words and acts, the Apostles received His last command and 
commission, "Go ye therefore, and disciple [/j.a8vTevcraTe, see 
margin of English Bible] all nations, baptizing them in the 
Name of the Father, and of the Son, and of the Holy Ghost." 
Their work was, as it had been hitherto, to " make disciples; " 
as they had long been doing, they were to admit to disciple- 
ship by baptizing, i.e. by immersing their converts in water : 
but the rite was now to be distinguished from all previous 
baptisms by being administered with the most solemn words 
that man can use, an invocation of the One God in three 
Persons. 4 [Matt, xxviii. 19.] 

The subsequent parts of the New Testament shew that the 
Apostles carried out this command of our Lord in its most 
literal sense. When a multitude had been converted on the 
Day of Pentecost, and asked, "Men and brethren, what 
shall we do?" St. Peter's immediate answer was, "Repent, 
and be baptized every one of you " [Acts ii. 38] ; and the 
same day there were added to the little flock which then 
made up Christ's mystical Body about three thousand souls. 
When the people at Samaria " believed Philip preaching the 
things concerning the kingdom of God, and the Name of 
Jesus Christ, they were baptized, both men and women." 
[Acts viii. 12.] So it is recorded of the eunuch, Saul, the 
household of Cornelius, the household of Lydia, the Philippiau 



3 This seems beyond doubt, notwithstanding the alleged Jewish use of 
the expression " new birth " in connection with the baptism of proselytes. 

4 The Institution of the Sacrament of Baptism is not to be looked for in 
an exemplary action of our Lord, as in the case of the other Sacrament; 
for we are expressly told that our Lord did not baptize. (John iv. 2.] The 
view taken above is substantially that of the ancient handbook of the 
Clergy, the Pupilla Oculi, in which is the following passage : "Bnptismus 
Christi fuit institutus materialiter et inchoative; quando Chrislus tnctii 
sine mundissiime carnis vim regenerativam aquis contulit. Prteooptive ; 
quando dixit Nichodemo, nisi quis renatus, etc. Effective ; quando 
Christus passus est in cruce. Usus fuit inclioatus; quando inisit dis- 
cipnlos suos ad pradicandum et bnptizandum. Promulgatus ad omnes ; 
post passiouem, Mattlnei ult." [Pupil. Oculi, iii. 2-1.] 



2 C 



402 



an Jntronuction to tfce Mces fot Mp baptism. 



gaoler "and all his," the household of Stephanas, and many 
others, that they were baptized according to our Lord's com- 
mands as soon as they had been converted to belief in Him : 
and the cases recorded furnish evidence sufficient to give us 
a moral certainty that the Apostles universally baptized, or 
caused to be baptized all, in every place, who desired to be 
added to the Church. 

§ Administration of Baptism in the Primitive Church, 

Of the maimer in which the Sacrament of Baptism was 
administered in the Apostolic age we have no detailed record 
beyond the fact that it was ordinarily by immersion, and 
that the invocation of the Blessed Trinity accompanied the 
immersion. St. Paul twice speaks of being "buried in bap- 
tism " [Rom. vi. 4 ; Col. ii. 12], and St. Chrysostom uses the 
expression "a certain burial in water " [Horn, in Johan. xxv.] 
with an evident reference of the Apostle's words to the act of 
immersion in baptism. Shortly after the time of the Apos- 
tles, Tertnllian describes the rites of Baptism in general terms 
as follows: "To begin with Baptism . . . we do in the 
Church testify, under the hand of a chief minister, that we 
renounce the Devil, his pomps, and his angels. Then are we 
thrice dipped," or, as in another place, "we dip not once but 
thrice, at the naming of each Person of the Blessed Trinity 
. . . pledging ourselves to something more than the Lord 
hath prescribed in the Gospel. . . . After this, having come 
out from the bath, we are anointed thoroughly with a blessed 
unction . . . next to this the hand is laid upon us, calling 
upon and inviting the Holy Spirit through the blessing . . . 
some undertaking the charge of us, we first taste a mixture 
of honey and milk, and from that day we abstain a whole 
week from our daily washing. " [Tertull. de Coron. v. 3, adv. 
Prax. xx vi. de Bapt. vii. and viii.] From St. Cyprian, in 
the following century, we learn that the water was "first 
cleansed and sanctified by the Priest" (or Bishop), "that it 
may be able, by Baptism therein, to wash away the sins of 
the baptized:" and that interrogatories were used, "Dost 
thou believe in eternal life, and remission of sins through the 
holy Church?" [Cyp. Ep. xlix. 6, lxx. 1, 2.] In the latter 
half of the fourth century St. Cyril of Jerusalem gave his 
lectures on the Mysteries to the recently baptized ; and the 
first three being on the rites before and after Baptism, we 
may gather in some detail what was the custom of the Church 
in that day. "First ye entered into the outer hall of the 
Baptistery, and there facing towards the West ye heard the 
command to stretch forth your hand ; and as in the presence 
of Satan ye renounced him . . . with arm outstretched to 
say to him as though actually present, ' I renounce thee, 
Satan, and all thy works, and all thy pomp, and all thy 
service.' Then thou wert told to say, 'I believe in the 
Father, and in the Son, and in the Holy Ghost, and in one 
Baptism of repentance.' And these things were done in the 
outer chamber. As soon as ye entered into the inner chamber, 
ye put off your garment, and this was an image of putting off 
the old man with his deeds. Then when ye were unclothed, 
ye were anointed with exorcised oil from the very hairs of 
your head to your feet, and were made partakers of the good 
olive-tree, Jesus Christ. After these things ye were led to 
the holy pool of Divine Baptism, as Christ was carried from 
the Cross to the Sepulchre, which is before our eyes. 1 And 
each of you was asked whether ye believed in the Name of the 
Father, and of the Son, and of the Holy Ghost, and ye made 
that saving confession, and descended three times into the 
water, and ascended again ; here also covertly pointing by 
a figure to the three days' burial of Christ. . . . And at the 
selfsame moment ye died and were born ; and that water of 
salvation was at once your grave and your mother. After 
you had come up from the pool of the sacred streams the 
unction was given, the emblem of that wherewith Christ was 
anointed. This holy ointment ... is symbolically applied 
to thy forehead and thy other senses ; and while thy body is 
anointed with visible ointment, thy soul is sanctified by the 
Holy and Life-giving Spirit. And ye were first anointed on 
your forehead . . . then on your ears . . . then on your 
nostrils . . . then on your breast. When ye are counted 
worthy of this holy Chrism ye are called Christians, verifying 
also the name by your new birth." [Cte. Catech. Lect. 
xix— xxi.] To these early customs of the Church it may be 
added that white garments were worn by the newly baptized 
for eight days or more after their Baptism 2 [Ibid. iii. 16, xxii. 
8], and that a new name was given, as Peter and Paul received 



1 This was said in Jerusalem. 

' See Notes to the First Sunday after Easter, p. 293. 



new names on their conversion, whose names, with that of St. 
John, were " used by many among the faithful." [Euseb. vii. 
25.] 

The earliest Baptismal Office that has been handed down 
to modern times is that contained in the Sacramentaries of 
Gelasius and St. Gregory ; of which the following summary 
(taken from the Easter-Eve Service of the latter) will give a 
sufficient view. 3 

§ Administration of Baptism in the Sixth Century. 

[1] The clergy and people being assembled in the church 
at the eighth hour [2 p. m. ], the clergy went within the 
saerarium, having on the customary vestments ; and two 
tapers being lighted, and held at each corner of the altar by 
two notaries or readers, another reader went up to the ambon, 
and read eight Lessons concerning the creation of man, the 
temptation of Abraham, and other appropriate subjects from 
Exodus, Isaiah, and Jonah, — after each of which was said a 
Collect founded on the preceding lesson ; and before the last 
Collect was sung, "Like as the hart desireth the water- 
brooks," etc. 

[2] A procession was formed from the Altar "ad fontes," 
the "school" or quire singing the " Litania septena, " i the 
taper-bearers, and a minister carrying the ampulla of conse- 
crated oil, going before the Bishop, who was supported by a 
Deacon on either side. 

[3] The prayers for the Benediction of the font were said 
by the Bishop, who, at a particular part of them, divided the 
water with his hand in the form of a Cross ; at a second, held 
the taper in the water ; and, at a third, breathed on the water 
thrice, afterwards pouring in the chrism in the form of a Cross, 
and spreading it with his hands. 5 

[4] When the benediction of the water was ended, the 
"infants" were baptized, first the boys aud then the girls ; 
the Interrogatories being first made of those who brought 
them in the following form : " Quis vocaris ? Besp. III. Item 
interroyat Sacerdos : Credis in Deum Patrem Omnipotentem, 
Creatorem cceli et terrse ? Besp. Credo. Interrogat : Et in 
Jesum Christum Filium ejus unicum Dominum nostrum, 
natum et passum 1 Besp. Credo. Interrogat : Credis et in 
Spiritum Sanctum, Sanctam Ecclesiam Catholicam, Sanctorum 
Communionem, remissionem peccatorum, carnis resurrec- 
tionem, vitam aeternam ? Besp. Credo. Interrogat: Vis 
baptizari ? Besp. Volo : Et dicit. Et ego baptizo te in 
nomine Patris, et Filii, et Spiritus Sancti." Then when the 
newly baptized was taken from the font he was given to one 
of the priests, who made the sign of the Cross upon the crown 
of his head with the chrism, saying, "Almighty God, the 
Father of our Lord Jesus Christ, Who hath regenerated thee 
by water and the Holy Ghost, and hath also given to thee 
remission of all thy sins, anoint thee with the chrism of 
salvation unto eternal life. Amen." 6 After this the baptized 
infants and adults were confirmed by the Bishop, the names 
being given by him during the act of Confirmation ; and the 
Service was ended with the Holy Communion. 

The medieval Offices for Baptism were founded on this 
ancient and perhaps primitive one ; but several ceremonies 
were added, and the offices were much increased in length. 
They were divided into three distinct parts, the first of which 
was entitled " Ordo ad faciendum Catechumenum ; " the 
second, " Benedictio Fontis ; " and the third, "Situs Bap- 
tizandi." Those of the Salisbury Use are partly represented 
in the right-hand column and in the footnotes of the following 
pages, but it may be useful to give a summary, shewing the 
exact order of their several parts, and the ceremonies with 
which the Sacrament was administered. 

§ The Administration of Baptism in the Mediaeval Church 
of England. 

a] Admission of a Catechumen. 
[1] The child being held without the doors of the church, 

3 The admission as Catechumens of those who were afterwards to he bap- 
tized took place as a separate ceremony some time previously. It has not 
been thought necessary to give any account of this service above, as, 
although incorporated with that for Baptism in later times and in our 
own office, it was really a separate rite. 

4 See some notice of the Litania Septena, and the analogous Litania 
Septiformis, at p. 222. Menard [Notes 94] seems to consider that these were 
identical, but the Litania Septena was probably sung by those only who 
were in Holy or in Minor Orders. 

5 St. Augustine notices the custom of signing the water with the Cross 
in his 118th Homily on St. John, and in his 181st Sermon de Tempore. 

6 This prayer is found at an earlier date, in the fourth century. [See 
St. Ambrose de ^fyst. iii. 7.] 



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403 



the priest made the sign of the Cross upon its forehead and 
breast, saying, ' ' I put the sign of our Lord and Saviour Jesus 
Christ on thy forehead . . . and on thy breast." Then he 
placed his hand upon the head of the child, while he offered 
a prayer, beseeching God to open to it the door of His mercy, 
and grant it the grace of Baptism. 

[2] Salt, over which an exorcism had been said, was placed 
in the mouth of the child with the words, " N. Receive the 
salt of wisdom, that God may be gracious to thee unto life 
everlasting. Amen." This was followed by a prayer that 
God would send His holy angel to take care of His servant 
N. , and bring him to the grace of Baptism. 

[3] An exorcism and adjuration of Satan to forsake the 
child was then said ; followed by another signing with the 
Cross, and a prayer that the child might be turned from dark- 
ness to light, and made fit to receive Bajjtism. 

[4] The Gospel was then read. 

[5] The ears and nostrils of the child were touched witli 
saliva. 

[6] The Lord's Prayer, Hail Mary, and Creed, were said by 
the priest, sponsors, and congregation. 

[7] The child was again signed with the Cross, the words 
" Trado tibi signaculum," etc., being said; and afterwards 
the priest, taking him by the right hand, led him within the 
church, saying, "Enter thou into the house of God: that 
thou mayest have eternal life, and live for ever and ever. 
Amen. " 

;8] Benediction of the Font. 

[1] A Litany was said, similar to that in ordinary use, as 
far as the end of the Invocations. 

[2] The Benediction followed, with similar prayers and 
ceremonies to those of the Gregorian Sacramentary. 

7] The Baptism. 

[1] The child being brought to the font, the priest placed 
his right hand upon him, asked his name, and made the 
interrogatories of abrenunciation. 

[2] The priest anointed the child with chrism, in the form 
of a Cross, on the breast and between the shoulders. 

[3] Then followed the profession of faith, and the "Quid 
petis ? " and ' ' Vis baptizari ? " 

[4] The act of Baptism followed, with trine immersion, as 
shewn further on in the Service itself. 

[5] This was followed by the signing with the Cross, as in 
the Gregorian Office. 

[6] The chrisom, or white vestment, was put upon the 
child with the words, " N. Receive a white, holy, and spot- 
less vesture, which thou shalt bear before the judgement-seat 
of our Lord Jesus Christ, that thou mayest have eternal life, 
and live for ever and ever. Amen." 

[7] A lighted taper was placed in the hand of the child, 
with the words, " N. Receive a burning light that cannot be 
taken out of thy hand : guard thy baptism, keep the com- 
mandments, that when the Lord shall come to the wedding, 
thou mayest be able to meet Him in company with His saints 
in the heavenly bridechamber ; that thou mayest have eternal 
life, and live for ever and ever. Amen." 1 

The changes made in the above Office in 1549 were not very 
great, but considerable alterations were made in 1552, and all 
the ancient ceremonies have now disappeared from the English 
Service except the signing with the Cross. It is scarcely 
necessary to add that these ceremonies are no part of the 
essentials of Holy Baptism, and that so much popular super- 
stition had grown up around them as to make their abolition 
appear desirable to those who reconstructed the Offices of the 
Church of England. 2 The successive alterations which were 

1 At the end of the Office a Gospel was inserted [Mark ix. 17-29], which 

was to be used, if desired, for the prevention of the falling sickness, 

"quia secundum doctores maxime valet pro morbo caduco." 

2 There is, however, a touching anecdote on record which seems to indi- 
cate that, like some other changes, these were forced upon the Convocation 
by considerations of expediency rather than principle. During the reign 
of Queen Mary, a Mrs. Hickman, whose husband had fled out of the 
country, "was sent down to a gentleman's house in Oxfordshire for her 
approaching confinement, as she was not able to bear the voyage to 
Germany. But when her child was born she was in a dilemma about the 
baptism, not liking to have it baptized by a 'Romish priest' according to 
the ritual then of late restored. So she contrived to send a message to 
the Bishops then in prison at Oxford to know what she should do, and 
their answer was, that she might safely employ the priest, for that 'the 
Service for Holy Baptism was of all the Services that in which the Church 
ol Rome had least departed from the truth of the Gospel and the primitive 
practice.' " This anecdote is given in MassiMoberd's Lectures on the 
Prayer Booh, p. 123, from the leaves of a copy of Beza's New Testament, 
belonging to a descendant of the family. The testimony is valuable, as 
two of the imprisoned Bishops, Cranmer and Ridley, were connected with 
every step taken in the Reformation of the ancient Offices. 



made will be found in the notes to the various parts of the 
Services for the Public and Private Baptism of Infants. The 
Office for the Baptism of Adults was an addition of 1661. 

§ The Essentials of Holy Baptism. 

The words of our Lord to the Apostles seem so clear as to 
place beyond a doubt what is essential to a true Christian 
Baptism : ' ' Go ye therefore, and teach all nations, baptizing 
them in the Name of the Father, and of the Son, and of the 
Holy Ghost." [Matt, xxviii. 19.] Yet questions have arisen, 
from very early ages, as to the matter and form with which 
the Sacrament is to be administered, and also as to the person 
by whom it is to be administered. Tertullian, in the opening 
of his treatise on Baptism, speaks of a sect which denied the 
necessity of water in Baptism [Terttjll. de Bapt. i.] ; and 
St. Augustine refers to the rejection of water because created 
by the evil one, and therefore in itself evil, as one of the 
heresies of the Manichseans. [Aug. de Hares, xlvi.] In the 
twelfth century, the Cathari, or Puritans, denied the neces- 
sity of the Sacrament altogether, but adopted a ceremony 
which they called baptism with fire, as a substitute for that 
with water. The Waldenses also regarded water as unneces- 
sary to a spiritual baptism ; and the Flagellants of Germany, 
Poland, Hungary, and France, held that the only true bap- 
tism was one in blood, effected by scourging the body. With 
respect to the form of words in which the person is to be 
baptized, it is sufficiently evident that all who have rejected 
the doctrine of the Blessed Trinity must necessarily have 
modified and adapted to their own principles the words used 
by the Church, if they continued to administer a rite in 
imitation of Christian Baptism. The Arian form is given by 
St. Jerome [cont. Lucif], and the Eunomian by Epiphanius 
[Hceres. lxxvi.]; but both are too irreverent towards the 
second and third Persons of the Holy Trinity to be set down 
here. 

Such practices gave rise to strict definitions on the part of 
the Church, which are represented by the questions in our 
Office for Private Baptism of Children: "Because some 
things essential to this Sacrament may happen to be omitted 
through fear or haste, in such times of extremity; therefore 
I demand further of you, 

" With what matter was this child baptized ? " 
"With what words was this child baptized?" 
In the first Rubric of the Office for Public Baptism, also, 
the font is directed to be filled with "pure water;" and in 
the Catechism " the outward visible sign or form of Baptism" 
is clearly stated to be "water; wherein the person is bap- 
tized In the Name of the Father, and of the Son, and of the 
Holy Ghost." Such distinct language being used by the 
Church of England, it may also be well to add that which 
was used by the Council of Trent: "If any one shall say, 
that true and natural water is not of necessity for Baptism, 
and, on that account, shall wrest to some sort of metaphor 
those words of our Lord Jesus Christ, ' Except a man be born 
of water and of the Holy Ghost,' let him be anathema." 
[Sess. vii. Can. ii. de Bapt. ] It may also be added that cases 
of necessity have occasionally arisen, in which pure water 
was not at hand for the purpose of Baptism, when wine, or 
even sand, has been used as the element or material of Bap- 
tism : but sound theologians have always ruled that this 
ceremony could not be a true and valid administration of the 
Sacrament. Such cases of emergency may arise, even in the 
present day, among missionaries ; and it is therefore well 
to point out this general consent of the Church to take our 
Lord's words in their literal sense, "baptizing them with 
water," and to follow literally the practice of His Apostles 
as recorded several times in the New Testament. [Acts viii. 
36, x. 46 ; 1 Pet. iii. 20. Comp. also Ezek. xxxvi. 25.] 

The form of words used by the Church of England is that 
which is used by the whole Western Church, and that which 
has been so used from time immemorial. In the Eastern 
Church a similar form is used, but in the third person, and 
with a passive verb: "The servant of God, N. , is baptized 
in the Name of the Father, and of the Son, and of the Holy 
Ghost." The essential part of the form is the distinct men- 
tion of each Person of the Blessed Trinity with reference to 
the act of Baptism ; and both East and West therefore agree 
in naming [1] the person, [2] the act of Baptism, and [3] the 
three several Persons of the Holy Trinity. The most ancient 
records of the Church point to the Western form, as shewn 
in the citation made above from the Sacramentary of St. 
Gregory, and this form differs from the Eastern in also 
naming the person baptizing, " I baptize thee : " but it may 
be considered that this is included in the Eastern form, since 



40 4 



an Jfntrotwction to tfje HDflBces for l£olp baptism. 



the statement that the person " is baptized " comprehends 
elliptically the words ' ' by me, who am now performing the 
act, and speaking the words." Such an explanation of the 
Eastern form cannot, however, justify any, the slightest, 
departure from the other in the Church of England. 1 

The original mode of administering Holy Baptism was un- 
doubtedly by the descent of the person to be baptized into a 
stream or pool of water. It is probable that the person bap- 
tizing also stood in the water [Acts viii. 38], and poured some 
of it with his hand upon the head of the other, as the latter 
bowed himself three times (at the naming of each Person of 
the Trinity by the baptizer) into the stream. St. Paul gave 
a beautiful symbolical meaning to this practice of immersion 
when he said, "We are buried with Him by baptism into 
death : that like as Christ was raised up from the dead by 
the glory of the Father, even so we also should walk in new- 
ness of life. " [Rom. vi. 4. ] When fonts were made in churches, 
they were made with a descent of seven steps, symbolizing 
the sevenfold gift bestowed by the Holy Ghost [Isidore de 
Ecc. Off. ii. 24] ; and this implies a considerable depth of 
water, reaching to about the waist of an ordinary-sized man. 
The practice of trine immersion also appears to be of primitive 
origin. It is mentioned by Tertullian, and other early Fathers, 
in passages already quoted ; and also by St. Ambrose, in his 
Treatise on the Sacraments ; St. Basil, in his work on the 
Holy Spirit ; and St. Leo, in his fourth Epistle : and all give 
substantially the same account of the practice with that given 
by St. Ambrose: "Thou wast asked, Dost thou believe in 
God the Father Almighty? Thou didst answer, I believe, 
and didst dip into the water, that is, thou wast buried. 
Again wast thou asked, Dost thou believe in Jesus Christ our 
Lord, and in His Cross ? Thou didst answer, I believe, and 
didst dip into the water : therefore also thou wast buried with 
Christ : for whosoever is buried with Christ, shall rise again 
with Christ. A third time wast thou asked, Dost thou be- 
lieve in the Holy Ghost ? Thou didst reply, I believe ; and 
a third time didst thou dip into the water." The Apostolical 
Constitutions of the fifth century even forbade the practice 
of single immersion, decreeing in their fiftieth Canon: "If 
any bishop or priest does not perform the one initiation with 
three immersions, but with giving one immersion only into 
the death of our Lord, let him be deposed. For the Lord 
said not, Baptize into My death ; but, Go — baptizing them 
in the Name of the Father, and of the Son, and of the Holy 
Ghost." Yet there seems to have been an early necessity for 
guarding against error in the use of this trine immersion, and 
St. Gregory of Nyssa writes : "We immerse to the Father, 
that we may be sanctified : we immerse to the Son also to 
this same end : we immerse also to the Holy Ghost, that we 
may be that which He is and is called. There is no difference 
in the sanctification. " The practice of immersion, whether 
trine or single, was not, however, regarded as an essential 
feature of Baptism. The Philippian gaoler "was baptized, 
he and all his, straightway, " in prison, and in the middle of 
the night ; and immersion in such a case seems extremely 
improbable. It seems almost equally unlikely in the case of 
Cornelius and his household. In days of persecution, when 
Christian rites could only be administered in secret, immer- 
sion could not have been universal : and there is abundant 
evidence that "clinic baptism " — that is, the baptism of those 
who were on their deathbeds — was very common in those 
primitive days. Respecting the usage in the latter case, St. 
Cyprian wrote to Magnus [a. d. 255] in the following words : 
"You have inquired also, dearest son, what I think of those 
who in sickness and debility obtain the grace of God, whether 
they are to be accounted legitimate Christians, in that they 
are sprinkled, not washed, with the saving water. ... I, 
as far as my poor ability conceiveth, account that the Divine 
blessings can in no respect be mutilated and weakened, nor 
any less gift be imparted, where what is drawn from the 
Divine bounty is accepted with the full and entire faith both 
of the giver and the receiver. . . . Nor should it disturb 
any one that the sick seem only to be sprinkled or affused 
with water, when they attain the grace of the Lord, since 
Holy Scripture speaks by the Prophet Ezekiel, and says, 
' Then will I sprinkle clean water upon you, and ye shall be 
cleansed from all your filthiness, and from all your idols will 
I cleanse you ; a new heart will I give you, and a new spirit 
will I put within you."' He then goes on to refer also to 

1 It is supposed that the Eastern form was adopted as a standing refuta- 
tion of the error that the virtue of Baptism was derived from the person 
ministering it : an error apparently referred to in the words of the Apostle, 
" Every one of you saith, I am of Paul ; and I of Apollos ; and I of Cephas ; 
and I of Christ." [1 Cor. i. 12.] 



Numbers xix. 7, 19, 20, viii. 5-7, xix. 9; and acids, 
" Whence it is apparent that the sprinkling also of water has 
like force with the saving washing, and that when this is done 
in the Church," not, i.e. by heretics, "where the faith both 
of the giver and receiver is entire, all holds good, and is con- 
summated and perfected by the power of the Lord and the 
truth of faith." [Cyp. Ep. lxix. 11, 12.] The principle thus 
so plainly set forth by St. Cyprian has ever since been gene- 
rally accepted by the Church, and ablution, or the actual 
touch ofivater during the invocation of the Blessed Trinity, has 
always been accounted the essential feature in the adminis- 
tration of Holy Baptism. Whether that ablution is effected 
by the more complete method of immersion, or by the less 
perfect one of affusion, the result is the same : care being 
always taken that the actual contact of the water with the 
person is really effected. And thus the Rubric of the English 
Office leaves it discretionary whether the infants or adults to 
be baptized shall be dipped in the water, or have water poured 
upon them ; security being provided for the actual contact of 
the water by the exclusion of mere sprinkling, which is not 
recognised at all in the Church of England, and. can never be 
considered a safe method of applying the water, or a reverent 
way of obeying the command of our Blessed Lord, however 
much it may, as a minimum of obedience, fulfil the required 
conditions. 

§ The Minister of Baptism. 

Having said so much about the matter and form of Holy 
Baptism, it remains to be considered who is the proper minister 
of the Sacrament. 

There can be no doubt that in the first instance our Blessed 
Lord gave to His Apostles a commission to "baptize all 
nations," and that such a commission was to be handed on 
to those who were to take up their work after their deaths, 
those whom they ordained for that purpose according to the 
words of their Master, " As My Father hath sent Me, so send 
I you." Very early in the history of the Apostolic Church 
also, we find a deacon, Philip, baptizing at Samaria, and the 
Apostles, St. Peter and St. John, ratifying his act by con- 
firming those whom he had baptized. From this it may be 
concluded that as the Bishops are the one principal channel 
through which ministerial authority is conveyed from our 
Lord, the Fountain of all such authority, to others, so they 
undoubtedly commissioned inferior ministers to baptize in the 
very beginning of the Christian Church. 

But the question soon arose whether the nature of Holy 
Baptism was not such as to make a Bishop, Priest, or Deacon, 
absolutely essential to its right administration ; and upon this 
subject three theories have been held. [1] The first and 
strictest of these was that maintained by St. Cyprian, who 
esteemed that Baptism only to be true and effective which is 
administered by those who have been ordained by orthodox 
Bishops, and are in communion with the Church. [2] The 
second theory was much more generally held in the early 
Church, viz. that even schismatics and heretics could give 
true Baptism, pn'ovided they were in holy orders. [3] A third, 
and this was that held by St. Augustine, made the essence of 
the Sacrament to consist in the application of the water with 
the proper words of Invocation, by whomsoever this was done. 
The Council of Aries [a.d. 314] decided by their eighth Canon 
against the first theory, and in favour of the second ; a decision 
practically confirmed by the nineteenth Canon of the Council 
of Niceea, which directed the re-baptism of those only who 
had been baptized by the followers of Paul of Samosata, and 
so not in the Name of the Blessed Trinity. No further 
decision on the subject was ever given by a General Council, 
and thus the question still remained open whether those who 
were not in Holy Orders could, by the proper use of water 
and the proper Invocation, administer a true Baptism. In 
ancient times this question was not one of very extensive 
bearing, as none but the Clergy ever baptized, except in cases 
where there was danger of death, and no clergyman could be 
found. But in modern times it has become a matter of 
primary importance, as a considerable portion of the people 
of England, and the majority of those born in Protestant 
countries, are baptized by persons who have never been 
ordained by Bishops, and who are not therefore either Priests 
or Deacons in the sense of the Church of England, of Churches 
of the Roman communion, or of the Eastern Church. 

The validity of such Lay Baptism was maintained by Ter- 
tullian [de Bapt. xvii.], who however adds that a woman is as 
much forbidden to baptize as to teach in the Church. It was 
allowed by the Patriarch of Alexandria in the case of some 
boys baptized by Athanasius when he himself was a boy. 



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405 



[Rufin. i. 14.] St. Augustine maintained it to be valid, not 
only in cases of necessity, but under other circumstances also. 
[Aug. de Bapt. vii. 102, cont. Parmen. ii. 13.] St. Jerome 
also allowed it in case of necessity ; and the Council of Illiberis 
or Elvira [a.d. 300] decided in its thirty-eighth Canon that 
no re-baptism was necessary for those who had been baptized 
in an emergency by laymen, but only that the persons so 
baptized should be brought to the Bishop for Confirmation, if 
they should survive. Without citing any further authorities, 
it may be sufficient to give the emphatic words of Hooker, 
"Yea, 'Baptism by any man in case of necessity,' was the 
voice of the whole world heretofore." \_Ecc. Polit. V. lxi. 3.] 
He also affirms in his subsequent argument that even Baptism 
by women in case of extreme necessity was valid, and not to 
be reiterated. 

The principle thus laid down has been definitely stated from 
time to time by English synods from a very early age ; and 
the Papilla Oculi, which was a standard book of instruc- 
tions for the Clergy in the mediaeval period, has some ex- 
haustive statements on the subject [ii. 2], which plainly shew 
that it was the practice to recognize Baptism as valid, by 
whomsoever administered, if given with the proper matter 
and form of words ; which practice undoubtedly continued 
up to the time of the Reformation. This is, at the same time, 
shewn most clearly and authoritatively by the Rubric placed 
at the end of the Ritus Baptizandi in the Salisbury Manual, 
which is as follows : "IT Notandurn est quod quilibet sacerdos 
parochialis debet parochianis suis formam baptizandi in aqua 
pura, naturali, et recenti, et non in alio liquore, frequenter in 
diebus dominicis exponere, ut si necessitas emcrgat sciant parvulos 
in forma ecclesice baptizare, proferendo formam verborum 
baptismi in lingua materna, distincte et aperte et solum unica 
voce, nullo modo iterando verba ilia rite semel prolata, vel 
similia super eundem : sed sine aliqua additione, subtractions, 
interruptione, verbi pro verbo positione, mutatione, corruptione, 
seu transposition sic dicendo : I christene the A. in the name 
of the Fadir, and of the Sone, and of the Holy Cost. Amen. 
Vel in lingua latina, sic : Ego baptizo te, A 7 ", in nomine Patris, 
et Filii, et Spiritus Sancti. Amen. Aquam super parvulum 
spargendo, vel in aquam mergendo ter vel saltern semel. " 1 

The substantial part of the above Rubric was retained in 
the Book of Common Prayer in the following words : — 

" IT The Pastors and Curates shall oft admonish the people 
that they defer not. . . . And also they shall warn them that 
without great cause and necessity they baptize not children cot 
home in their houses. And when great need shall compel them 
so to do, that then they minister it on this fashion. IT First, let 
them that be present call upon God for His grace, and say the 
Lord's Prayer, if the time will suffer. And then one of them 
shall name the child, and dip him in the water, or pour water 
upon him, saying these words : IT A 7 ". I baptize thee in the Name 
of the Father, and of the Son, and of the Holy Ghost. Amen. 
And let them not doubt, but that the child so baptized is lawfully 
and sufficiently baptized. ..." After the Hampton Court 
Conference, in 1603, the above Rubric was altered to meet the 
prejudices of the Puritans, the words " lawful minister " taking 
the place of "owe of them." In 1661 this was further altered 
to "the Minister of the Parish," and at Bishop Cosin's sugges- 
tion was added ' ' (or in Jiis absence, any other lawful Minister 
that can be procured -) : " and these successive alterations have 
been supposed to narrow the theory of the Church of England 
respecting Baptism, and to restrict its valid administration to 
Bishops, Priests, and Deacons. But, although these additions 
and alterations were probably made with the object of check- 

1 Another Rubric added this caution: "*\ Non licet laico vel million 
aliquem baptizare, nisi in articulo necessitatis. Si vero vir et mulier ad- 
essentubi immineret necessitatis articulus baptizandi puerum, et non esset 
alius minister ad hoc magis idoneus prajsens, vir baptizet et non mulier, 
nisi forte mulier bene sciret verba saeramentalia et non vir, vel aliud ira- 
pedimentum subesset." But midwives were constantly licensed by the 
Bishops to baptize in case of necessity [Burn's Ecr,. Law, Art. Midwives] 
down to quite recent times. It may also be added that surgeons frequently 
baptize children in danger of death at the present day, [Blunt's Directorium. 
Pastorale, p. 156.] In 1584 the Puritans presented a memorial to Archbishop 
Whitgift, praying, amongst other things, "that all baptizing by midwives 
and women may from henceforth be inhibited and declared void." The 
Archbishop replied that the Baptism of even women is lawful and good, 
" so that the institution of Christ touching the word and element is duly 
used ; " and he adds that no learned man ever doubted that such was the 
case, though some of late by their singularity in some points of religion 
had given the adversary greater advantage than anything else could do. 

a It must not be forgotten that "minister" in the Book of Common 
Prayer means "executor officii" [see p. 181], and that if it was used here in 
that sense, the addition of "lawful" does not by any means of necessity 
restrict it to a clergyman. The "alius minister ad hoc magis idoneus" of 
the Rubric given in the preceding note, shews that the. word "minister" 
was used even of a lay person in the case of the ministration of Baptism 
long before the Reformation. 



ing Lay Baptisms, it cannot be said that they contain any 
decision against their validity ; nor, indeed, can it be supposed, 
for a moment, that the prudent men who superintended the 
various revisions of the Prayer Book would have reversed, 
merely by a Rubric, the long-established tenet of the Church 
of England that Lay Baptisms are in some cases necessary, 
and are not to be repeated. Moreover, in the questions to 
be asked by the Clergyman of those who bring a privately- 
baptized child to the Church to be received, it is expressly 
stated that the "things essential to this Sacrament" are the 
" matter " and the "words," no notice being given that the 
person who performed the ceremony was one of these "things 
essential " more than those who were present. Lastly, al- 
though there were supposed to be about 300,000 persons in 
England who had been baptized by laymen, at the time when 
the Clergy were restored to their duties in 1661, no public 
provision was made by the Church for rebaptizing them, nor 
does it appear that any doubt whatever was thrown upon the 
validity of their baptism by those who revised our Offices. 3 

Lay Baptism being thus allowed to be valid in case of 
necessity, it is yet clear that its validity depends upon the 
manner of its administration, not upon the reality of the 
necessity ; and hence even if there is no such necessity, it 
must still be accounted valid, provided the proper matter and 
form are used. And Baptism by those who have not received 
Holy Orders (however they may lay claim to ministerial 
authority) being of this latter class, it must be granted that 
the question of its validity resolves itself into a question of 
the actual administration by water and the proper words of 
the Sacrament. No doubt there is much uncertainty respect- 
ing this ; for many Dissenters attaching little importance to 
Baptism, it is reasonably to be supposed that they would 
be sometimes indifferent about exactness in administering it. 
For cases of doubt the hypothetical form, "If thou art not 
already baptized, " etc. , is provided ; and by its use an uncon- 
scious iteration of Baptism is avoided, while at the same 
time the certainty of its administration is secured. 

It is hardly necessary to add that Lay Baptism should be 
resorted to only in great extremity ; and that when the 
Sacrament is administered by one who is not ordained with- 
out such necessity, the person baptizing is guilty of a great 
sin, even though his act may bring a blessing to the person 
baptized. His act cannot he undone, but it ought not to 
have been done. 

§ The Effect of Holy Baptism. 

It remains now to speak of the spiritual benefits which 
result from Holy Baptism to those who duly receive it accord- 
ing to the ordinance of our Lord and Saviour Jesus Christ. 
They are spoken of in the Offices as "a washing and sanctify- 
ing with the Holy Ghost, a deliverance from the wrath of 
God, a receiving into the ark of Christ's Church, a remission of 
sins by spiritual regeneration, an embracing with the arms of 
God's mercy, a gift of the blessing of eternal life, a participa- 
tion of God's everlasting kingdom, a bestowal of the Holy 
Spirit, a being born again and made heir of everlasting salva- 
tion, a release from sins, a gift of the Kingdom of Heaven 
and everlasting life, a burial of the old Adam, and raising up 
of the new man, an enduing with heavenly virtues, a mysti- 
cal washing away of sin, a regeneration and grafting into the 
body of Christ's Church, a death unto sin and a living unto 
righteousness, a putting on of Christ." In the Catechism 
the effect of Baptism is first stated in the familiar words in 
which every child replies, that "therein I was made a mem- 
ber of Christ, the child of God, and an inheritor of the king- 
dom of heaven : " and, secondly, in the definition of the 
inward and spiritual grace of the Sacrament, where it is 
described as "a death unto sin, and a new birth unto 
righteousness : for being by nature born in sin, and the 
children of wrath, we are hereby made the children of 
grace." 

These blessings and benefits of Holy Baptism, thus set 
forth with such an overflowing fulness of language, are all 
comprehensively included in the Scriptural term ' ' Regenera- 
tion ; " the first use of which recorded in the New Testament 
is by our Blessed Lord when He said.to Nicodemus, "Except 
a man be born again, Except a man be born of water and of 
the Spirit, he cannot see, he cannot enter into, the kingdom 
of God." [John iii. 3, 5.] This language of our Lord is also 
that of His Apostles, as of St. Paul: "According to His 
mercy He saved us by the washing of regeneration, and 

8 The judgement of Lord Brougham in Escott v. Mastin goes very fully 
into the question of Lay Baptism, and docides in favour of the Catholic 
principle. 



4o6 



an Jnttoouction to tbe HDfiSces for U)olp baptism. 



renewing of the Holy Ghost ; which He shed on us abundantly 
through Jesus Christ our Saviour ; that being justified by 
His grace, we should be made heirs according to the hope of 
eternal life " [Titus iii. 5-7] : and of St. Peter, " Being born 
again, not of corruptible seed, but of incorruptible, by the 
Word of God, which liveth and abideth for ever." [1 Pet. i. 
23.] The mode by which God effects this regeneration is a 
mystery. "We know it," says Dr. Pusey, "in its author, 
God ; in its instrument, Baptism ; in its end, salvation, 
union with Christ, sonship to God, ' resurrection from the 
dead, and the life of the world to come.' We only know it 
not where it does not concern us to know it, in the mode of 
its operation. " 1 But though we do not know the manner 
in which God effects regeneration by the rite of Baptism, we 
are able to follow up the language in which the Church has 
ever been accustomed to speak of Holy Baptism, and to trace 
out its efficacious operation under the two heads indicated by 
St. Cyril's words, "At the selfsame moment, ye died and 
were born " [Catech. Led. xx. 4] ; and by our English Cate- 
chism in the expression, "A death unto sin, and a new birth 
unto righteousness." 

I. That which is comprehended under the first of these 
heads, "a death unto sin," is the breaking off from that 
chain of spiritual relationship between the baptized and 
Adam, by which they are, first, inheritors of a nature prone 
to evil rather than good ; and, secondly, inheritors of the 
penalty due to sin. 

[1] The inheritance of a fallen nature is not merely an his- 
torical circumstance, but a practical power exercising its 
influence upon those whose nature it is. The moral habitat 
of this fallen nature is among the lowest regions of moral 
intuition, or conscience, aud of moral power. Good is natur- 
ally alien to it ; evil is naturally its choice. It is, normally, 
incapable of spiritual perception; for "the natural man 
receiveth not the things of the Spirit of God : for they are 
foolishness unto him : neither can he know them, because 
they are spiritually discerned " [1 Cor. ii. 14] ; and hence 
belief in miracles or sacraments is scarcely possible for those 
who are wilfully rejecting Baptism, and must always be 
difficult to the unbaptized, even when their condition arises 
from no fault of their own. But these characteristics of a 
fallen nature are removed by Holy Baptism. The nature is 
new-born ; and with new birth come new faculties, such as a 
higher kind of conscience, faith, and moral strength. It has 
broken off its bondage to the Fall, has become dead to the 
strongest and primary influences of it ; and receives a ten- 
dency to rise towards good and the Author of good rather 
than to sink towards evil and the Evil One. 

[2] There is also conveyed in Baptism a " death unto sin" 
in respect to the penalty which is its due, — the wrath of God, 
and the punishment which is an inevitable consequence of 
that wrath. This is the "remission of sins " which is con- 
nected with the "One Baptism" in the Nieene Creed. It is 
solemnly named to God in the ancient prayer before Confir- 
mation, which was said immediately after Baptism in the 
Primitive Church, and which is still retained in our English 
Confirmation Service : " Almighty and ever- living God, 
Who hast vouchsafed to regenerate these Thy servants by 
water and the Holy Ghost, and hast given unto them for- 
giveness of all their sins. . . ." This remission extends to all 
actual sin in adults who come with penitence to Holy Bap- 
tism, as well as to original sin in all, and is so complete that, 
although an "infection of original sin" remains even in the 
regenerate, yet an entirely new life is begun in the favour of 
God, Who no longer regards the sin of the unregenerate con- 
dition in which the baptized person previously was, nor visits 
him with the punishment which must otherwise have fallen 
upon him. Hooker speaks of this as "that act of grace 
which is dispensed to persons at their baptism, or at their 
entrance into the Church, when they openly professing their 
faith, and undertaking their Christian duty, God most 
solemnly and formally doth absolve them from all guilt, and 

1 Pusey's Scriptural Views of Holy Baptism, p. 23. 



accepteth them to a state of favour with Him." [Serm. on 
Justification.'] In the same manner Bishop Jewell declares 
in his Defence of the Apology of the Church of England : 
"We confess, and have evermore taught, that in the Sacra- 
ment of Baptism, by the death and blood of Christ, is given 
remission of all manner of sin, and that not in half, in part, 
or by way of imagination, or by fancy, but whole, full, and 
perfect, of all together ; so that now, as St. Paul saith, 
' there is no condemnation to them that be in Christ Jesus.' " 
[Def. of Ajiol. II. xi. 3.] As when Naaman washed in Jor- 
dan "his flesh came again like unto the flesh of a little 
child," so the waters of Baptism effect that cleansing of our 
fallen nature from the leprosy of sin of which our Lord spoke 
when He said, " Except ye be converted, and become as little 
children, ye shall not enter into the kingdom of Heaven." 
[Matt, xviii. 3.] 

II. A new birth unto righteousness includes, first, Adop- 
tion by God, and, secondly, Union with our Lord Jesus 
Christ. 

[1] In adopting as His children those who were previously 
alienated from Him, our merciful Father establishes a new 
relation between Himself and those whom He adopts, giving 
them a claim to paternal love and the privileges of sonship. 
This adoption is often called Justification in the New Testa- 
ment, as where St. Paul says, "According to' His mercy He 
saved us, by the washing of regeneration, and renewing of the 
Holy Ghost ; which He shed on us abundantly through Jesus 
Christ our Saviour; that being justified by His grace, we 
should be made heirs according to the hope of eternal 
life." [Tit. iii. 5-7.] God is the efficient cause of this justifi- 
cation ; our Lord Jesus Christ is the meritorious cause of 
it ; and Holy Baptism is the instrumental cause of it. 
And when God, for the sake of Christ's merits, and by the 
instrument of Baptism, has thus made them "heirs of eternal 
life," His children are entitled (through His free gift, and 
not by their deservings) to assisting grace by which they 
may be enabled to do His will while they are in a state of 
probation, and to that everlasting life which He has pro- 
mised to those who are faithful and stedfast, when their state 
of probation is ended. 

[2] A mystical union is effected in Baptism, by some unin- 
telligible and supernatural operation, between the baptized 
and our Lord Jesus Christ. They are united to the Body 
and Soul of His human nature, and since that is inseparable 
from the Godhead, they are also through it united to His 
Divine Nature. By means of the union thus effected with 
the Person of their Mediator, they receive through Him the 
Divine gift of grace to which the Father's mercy entitles 
them. That grace is an active principle working in them to 
mould them to the pattern of Him of Whom they have 
become members. By it they are enabled both to know and 
to do the will of God ; and a moral perfection of which the 
natural life is not capable becomes easy in the Christian life 
through this co-operating power of Christ. Through the 
same grace is derived an illumination of the mind by which it 
is enabled to grasp the knowledge of Divine truth, and in 
faith to receive those mysteries which are at present beyond 
the power of even an illuminated Christian understanding ; 
they who wash at the Divine command, " come again seeing." 
And, lastly, this union with Christ through Baptism plants 
the germ of eternal life in the nature of the baptized person, 
restoring an immortality that was lost by the Fall ; and 
reopening the Vision of God to the eyes of men born blind. 

Thus, then, the effect of Holy Baptism may be once more 
summed up in the words of the Apostle, "Know ye not, that 
so many of us as were baptized into Jesus Christ were 
baptized into His death ? Therefore we are buried with Him 
by baptism into death : that like as Christ was raised up 
from the dead by the glory of the Father, even so we also 
should walk in newness of life. For if we have been planted 
together in the likeness of His death, we shall be also in the 
likeness of His resurrection. . . . Likewise reckon ye also 
yourselves to be dead indeed unto sin, but alive unto God 
through Jesus Christ our Lord." [Rom. vi. 3-11.] 



THE MINISTRATION OF 

PUBLICK BAPTISM OF INFANTS, 

TO BE USED IN THE CHURCH. 
" Baptismus Pucrorum. [Ordo ad faciendum Catechumen um. Benediclio Fonlis. Ritus Baptizandi.] 



IT The people are to be admonished, that it is most 
convenient that Baptism should not be adminis- 
tered but upon Sundays, and other Holydays, 
when the most number of people come together ; 



«S.$. 

b Dave's transl. of 
Hermann's Con- 
sult., A.D. 1547 



. * the Pastors shall 10am the people that . . . they 
bring their children to be baptized at those hours 
when, after the custom, the people resort together to 
hear the Lord's Woi-d. 



THE TITLE AND INTRODUCTORY RUBRICS. 

Publick Baptism, . . . to be used in the Church] The adminis- 
tration of Holy Baptism has always been, from the very be- 
ginning, a public ceremony, except in cases of urgency : not 
because publicity is in any way essential to the efficacy of the 
Sacrament, but that it might be given in the face of the 
Church. One of the Rubrics at the end of the ancient Office 
for Baptism in the Church of England is as follows : " IT Non 
licet aliquem bapthare in aula, camera, vel aliquo loco privato, 
sed duntaxat in ecclesiis in quibus sunt fontes ad hoc specialiter 
ordinati, nisi fuerit filius regis vel principis, aut talis necessitas 
emerserit propter quarn ad ecclesiam accessus absque pericido 
haberi non potest." In 1552 the word "Publick" was ex- 
punged from the title of this Office, but it was restored in 
1661. 

Infants'] Baptism has been given to Infants from the time 
of its first institution. No direct record of the custom of the 
Apostles is contained in Holy Scripture, but the fact that they 
baptized whole households is indirect evidence that the Sacra- 
ment was not denied to children. Our Lord's act and words 
in blessing little children, and requiring the discirjles to suffer 
them to come to Him and not to forbid them, is the strongest 
testimony that could be given, short of the connection of this 
command with the actual rite of Baptism, of His will on the 
subject. About a.d. 148, Justin Martyr writes, that there 
were in his time "many of both sexes, some sixty and some 
seventy years old, who had been made disciples to Christ 
from their infancy ; " and Irenaaus, not long after, speaks 
distinctly of " infants and little children, and boys and young 
men and old men," all being alike new born to God by Holy 
Baptism. [Adv. Hmres. ii. 22, al. 38.] St. Cyprian, writing 
to Fidus \_Ep. Ixiv.], says, " We all judge that the mercy and 
grace of God is %o be denied to none born of man ; " and the 
Epistle is written to contradict the opinion of Fidus, that 
infants ought not to be baptized until they are eight days old, 
St. Cyprian declaring that no infant can be too young to be 
baptized. 1 St. Augustine speaks of "infants baptized in 
Christ," and says, "In babes born and not yet baptized, let 
Adam be acknowledged ; in babes born and baptized, and 
thereby born again, let Christ be acknowledged." "Infants, 
too," he writes in another place, "are carried to the Church ; 
for if they cannot run thither on their feet, they run with the 
feet of others, that they may be healed. ... If when infants 
are carried, they are said to have no birth-sin at all, and they 
come to Christ ; why is it not said in the Church to those who 
bring them? — 'Away with these innocents hence ; they that 
are whole need not a physician, but they that are sick ; Christ 
came not to call the righteous, but sinners.' It was never so 
said ; nay, nor ever will it be so said." [Aug. Serm. 174 and 
176, Ben., 124 and 126, Oxf. transl.] In the primitive Office 
for Baptism, which is noticed in the previous Introduction, 
"infants " are distinctly mentioned; and the twenty-seventh 
Article of Religion testifies to the ancient practice of our own 

1 The only one of the Fathers who expresses a different opinion is 
Tertullian. Holding strong views as to the unpardonable nature of sins 
committed after Baptism, he advocated the postponement of its adminis- 
tration until a person was in some degree assured of remaining stedfast in 
the Faith. [Tertull. Bo.pt. xviii.] 



Church, when it says, "The Baptism of young children is in 
any wise to be retained in the Church, as most agreeable with 
the institution of Christ. " 

The necessity of Holy Baptism to salvation is so urgent, 
and the blessings conferred by it so great, that Infants should 
be brought to the font as early as possible. Baptism is often 
delayed until the mother is able to be present with her child ; 
but however pleasing this may be to her feelings, such a 
delay is very undesirable, for the spirit in which children are 
brought to Baptism should be that in which our Lord vouch- 
safed to come to Circumcision, — "I made haste, and delayed 
not, to keep Thy commandments." The Rubric at the com- 
mencement of the Office for Private Baptism plainly shews 
the mind of the Church on this subject: "The Curates of 
every Parish shall often admonish the people, that they defer 
not the Baptism of their children longer than the first or 
second Sunday next after their birth, or other holyday fall- 
ing between, unless upon a great and reasonable cause, to be 
ajsproved by the Curate." 

THE INTRODUCTORY RUBRICS. 

Sundays, and other Holydays] In the Primitive Church the 
seasons of Epiphany, Easter, and Pentecost were those at 
which Baptism was administered, except urgent necessity 
required its administration at other times ; and the two latter 
were the times principally used in the Western Church. The 
third Canon of the Council of Macon [a.d. 585] forbids Baptism 
at any other time than Easter, meaning probably the whole 
season between Easter Eve and Whitsuntide, and many 
mediaeval councils repeat the injunction. One of the Rubrics 
of the Salisbury Manual is as follows : " "H Solemnis baptismus 
celebrari solet in Sabbato sancto Paschce et in vigilia Pente- 
costesy et ideo pueri nati infra octo dies ante Pascha, vel infra 
octo dies ante Penlecostcn, debent reservari ad baptizandum in 
Sabbato sancto Pascha; vel in vigilia Pentecostes, si commode et 
sine periculo valeant reservari." From 1549 to 1661 the fol- 
lowing Rubrical Introduction, taken from Hermann's Con- 
sidtation, stood before the Offices for Baptism, but the present 
Rubric was substituted in the latter year : "It appeareth by 
ancient writers, that the Sacrament of Baptism in the old 
time was not commonly ministered but at two times in the 
year, at Easter and Whitsuntide; at which times it was 
openly ministered in the presence of all the congregation : 
which custom (now being grown out of use), although it can- 
not for many considerations be well restored again, yet it is 
thought good to follow the same as near as conveniently may 
be. 2 Wherefore the people are to be admonished, that it is 
most convenient that Baptism should not be ministered, but 
upon Sundays and other holydays, when the most number 
of people may come together : as well for that the congrega- 
tion there present may testify the receiving of them that bo 
newly baptized into the number of Christ's Church ; as also 

2 In Cranmer's answer to the Devonshire rebels, lie speaks of the conse- 
cration of the font at Easter and Whitsuntide as having become an unmean- 
ing ceremony, for "except it were by chance, none were baptized, but all 
were baptized before." [Strype's Memorials of Crammer, ii. 588, Keel. Hist. 
Hoc] The custom of blessing the fonts on Easter Eve sprung out of the 
primitive usage, which also restricted this benediction to the Bishop. 



408 



Publtcfc baptism of infants. 



as well for that the Congregation there present 
may testify the receiving of them that be newly 
baptized into the number of Christ's Church ; as 
also because in the Baptism of Infants every Man 
present may be put in remembrance of his own 
profession made to God in his Baptism. For which 
cause also it is expedient that Baptism be minis- 
tered in the a vulgar tongue. Nevertheless (if 
necessity so require), Children may be baptized 
upon any other day. 

IT And note, that there shall be for every male child 
to be baptized two Godfathers and one Godmother; 
and for every female, one Godfather and two 
Godmothers. 

II When there are Children to be baptized, the Parents 
shall give knowledge thereof over night, or in the 
morning before the beginning of Morning Prayer, 
to the Curate. And then the Godfathers and 
Godmothers, and the people with the Children, 
must be ready at the Font, either immediately 
after the last Lesson at Morning Prayer, or else 
immediately after the last Lesson at Evening 



a Originally written 
" English ' in the 
MS., and altered to 
"vulgar." 



* 5nr. Attfacwid, 

Catechum. 



'In primodeferaturinfans ad valvas Ecclesias, etinquirat 
Sacerdos ab obstetrice, utrum sit infans masculus 
an femina. Deinde, si infans fuerit baptizatus 
domi : et quo nomine vocari debeat. . . . Masculus 
autem statuetur a dextris Sacerdotis : mulier vero 
a sinistris. 



because in the baptism of infants every man present may be 
put in remembrance of his own profession made to God in his 
baptism. For which cause also it is expedient that baptism 
be ministered in the English tongue. Nevertheless (if 
necessity so require), children ought at all times to be 
baptized either at the Church or else at home." But the 
tendency of the Rubrics, in later times, has been that 
indicated in the last note : and additional facilities were 
offered to the people for the Public Baptism of their children 
in Church, with the intention, probably, of discouraging lay- 
baptisms at their own houses. 

It should be clearly understood also that the facilities offered 
for Public Baptism are extended to every Sunday and Holy- 
day by an express Canon of the Church, and do not depend 
only on the construction to be put upon the Rubric. It is as 
follows : — ■ 

"Canon 68. 
"Ministers not to refuse to Christen or Bury. 

"No Minister shall refuse or delay to christen any child 
according to the form of the Book of Common Prayer that is 
brought to the Church to him upon Sundays or Holydays, to 
be christened, or to bury any corpse that is brought to the 
Church or Churchyard, convenient warning being given him 
thereof before, in such manner and form as is prescribed in 
the said Book of Common Prayer. And if he shall refuse to 
christen the one, or bur} 7 the other (except the party deceased 
were denounced excommunicated majori excommunicatione, 
for some grievous and notorious crime, and no man able to 
testify of his repentance), he shall be suspended by the Bishop 
of the diocese from his ministry by the space of three months. " 

In interpreting this Canon, due regard must be paid to the 
expression, " according to the form of the Book of Common 
Prayer," since this "form" limits the time of Baptism to 
"after the last Lesson" at Morning or Evening Prayer, and 
the clergyman would not be bound to baptize a child brought 
to the Church at a later time of the Service, or when there is 
neither Mattins nor Evensong. "Convenient warning" has 
also been defined as being "warning of the intention to bring, " 
' and reasonably means at least the evening before, as in the 
Rubric. 

And note . . . two Godfathers and one Godmother] The 
Rubric on this subject, at the end of our ancient Baptismal 
Office, is as follows: " Non plures quam unus vir et una 
mulier debent accedere ad suscipiendum parvuluin de sacro 
fonte : unde plures ad hoc simul accedentes peccant faciendo 
contra prohibitionem canonis, nisi alia fuerit consuetudo 
approbata : tamen ultra tres amplius ad hoc nullatenus 
recipiantur. " Yet in a Legatine Council, held at York by 
Hubert, Archbishop of Canterbury, in 1195, and in a Con- 
stitution of Edmund, Archbishop of Canterbury in 1236, 
there is a provision exactly similar to that in our present 
Rubric : "Ad levandum vero puerum de fonte, tres ad plus 
recipiantur ; videlicet in baptismo maris duo mares et una 
foemina ; in baptismo fceminse, duae fceminae, et unus masculus ; 
quod enim amplius est a malo est." [Gibson's Codex, 439.] 
The primitive practice of the Church appears to have been 
identical with that of the Eastern and the Latin Church at 



present, in which only one sponsor is required, although two 
are permitted. [Duty of Parish Priests, iii. 10 ; Cone. Trident. 
xxiv. 2.] In the ancient English exhortation, printed at the 
end of this Office, it will be seen that one Godfather and one 
Godmother are named : and it may be doubted whether three 
sponsors were ever actually required until 1661, when the pre- 
sent Rubric was inserted by Bishop Cosin. The twenty-ninth 
Canon forbids parents to be sponsors for their own children, 
and in this follows the old Rubric: "IT Similiter pater vel 
mater non debet proprium filium de saero fonte levare . . . ;" 
but this Canon was altered by the Convocation of Canterbury 
in 1865 ; and although that Canon has never been received 
by the Northern Convocation, nor ratified by the Crown, yet 
its acceptance by the Bishops and Clergy of the Southern 
Province offers some ground for relaxing the prohibition in 
practice. The change would practically reduce the number 
of sponsors to one again, since the father and mother are 
already responsible, in the highest degree, as Christian 
parents : but it would be well for the spirit of the ancient 
rule to be carried out by some one who is not the parent 
taking the baptized child from the hands of the priest who 
has baptized it. 1 

immediately after the last Lesson] In the Primitive Church 
it was the custom to confirm Infants as soon as they were 
baptized, and then to administer to them a small particle of 
the consecrated bread moistened with the consecrated wine. 
Hence Baptism was administered (as may be seen by the 
ancient Sacramentary of St. Gregory) immediately before the 
celebration of the Holy Eucharist. This was probably the 
custom also in the mediaeval Church : and in Daye's transla- 
tion of Archbishop Hermann's book [a.d. 1547] are the words, 
" Our mind is that the handling of the Sacrament of Christ's 
body and blood, called Eucharistia, may be joined with 
Baptism, and that they which bring the Infants to Baptism 
may use the body and blood of our Lord Jesus Christ after 
the manner and institution of the Primitive Church." 2 In 
the Prayer Book of 1549 the times appointed for Baptism 
were "either immediately afore the last Canticle at Mattins, 
or else immediately afore the last Canticle at Evensong," as 
by the present Rubric. 

And the Priest coming to the Font] In the Prayer Rook of 
1549 the sponsors were directed to be ready at the church 
door, where the priest came to them, and said the first 
part of the Service as far as the Exhortation before the 
Interrogatories. This Rubric and benediction followed : 
" IT Then let the Priest take one of the children by the right hand, 
the other being brought after him. And coming into the 
Church toward the font, say, The Lord vouchsafe to receive 
you into His holy household, and to keep and govern you 

1 The above Rubric ends: "nee baptizare, nisi in extremes necessitatis 
articulo, tunc enim bene possunt sine prcejudicio copulce conjugalis ipsum 
baptizare, nisi fuerit aliquis alius prcesens qui hoc facere sciret et vellet. 
As parents are the means of transmitting original sin to their offspring 
[2 Pet. i. 4], the reason of this rule is sufficiently evident. Innocent and 
holy as the married state is [and iriBuf^ix does not imply sin ; comp. Gal. v. 
17], yet this should not be overlooked as a reverent reason against any 
baptism of a child by its father without extreme necessity, and a fortiori 
against the unseemliness of such a Baptism in the face of the Church. 

2 This partly accounts for the strictness of the 29th Canon in requiring 
that sponsors shall be communicants. 



Ipufclicfe baptism of 3lnfantg. 



409 



Prayer, as the Curate by his discretion shall 
appoint. And the Priest coming to the Font 
(which is then to be filled with pure Water), and 
standing there shall say, Hath this Child been 
already baptized, or no ? If they answer, No : 
Then shall the Priest proceed as followeth. 

DEARLY beloved, forasmuch as all men are 
conceived and born in sin ; and that our 
Saviour Christ saith, None can enter into the 
kingdom of God, except he be regenerate and 
born anew of Water and of the Holy Ghost; 
I beseech you to call upon God the Father, 
through our Lord Jesus Christ, that of His 
bounteous mercy He will grant to this Child that 
thing which by nature he cannot have ; that he 
may be baptized with Water and the Holy 
Ghost, and received into Christ's holy Church, 
and be made a lively member of the same. 

U Then shall the Priest say, 



« Sar. Bencd.Fonl. 



b Daye's transl. of 
Herniann's Cott- 
Sldt., A.D. 1547. 



" Quando merit fons mandandus et de pura aqua reno- 
vandus, quod saspe debet fieri propter aquae cor- 
ruptionem . . . 



I 



"T3ELOVED in Christ Jesu, we hear daily 
-*— ' out of the Word of God and learn by our 
own experience ; that all we, from the fall of 
Adam, are conceived and born in sins. . . . 



alway in the same, that you may have everlasting life. 
Amen." This usage was dropped in 1552. In 1661 the 
Presbyterians wished the font to "be so placed as all the con- 
gregation may best see and hear the whole administration ;" 
but the Bishops replied, "The font usually stands, as it did 
in primitive times, at or near the Church door, to signify that 
Baptism was the entrance into the Church mystical : ' we are 
all baptized into one body ' [1 Cor. xii. 12], and the people 
may hear well enough." A large stone font, actually filled 
with pure water, and having a drain by which the blessed 
water may be let off after the Baptism, is plainly contem- 
plated by the Rubric, and is directly enjoined by the eighty- 
first Canon. Some decorous vessel should be provided for 
bringing the water to the font, so as to avoid the use of an 
ordinary domestic pail or can. The ancient Salisbury 
Rubric is instructive: "IT Presbyter autem si poterit semper 
habeat fontern lapideum, integrum, et honestum, ad baptizan- 
dum : si autem- nequiverit, habeat vas conveniens ad baptismum 
quod aliis usibus nullatenus deputetur, nee extra ecclesiam 
deportctur." 1 



THE INTRODUCTORY SERVICE. 

The ancient division of the Baptismal Office into three parts 
is still to be clearly traced, as will be seen from the subse- 
quent notes and marginal references in the central column. 
The Introductory portion answers to the Admission of a 
Catechumen, and extends as far as the end of the Collect 
which precedes the exhortation to the Godfathers and God- 
mothers. 

Hath this Child been already baptized, or no ?] The actual 
words of this question were substituted for the rubrical 
direction, " The Priest shall ask whether the children be 
baptized or no," in 1661. In Bishop Cosin's Durham Book 
the MS. Rubric as amended by him stands, "And the Priest, 
coming to the Font, which is then to be replenished with pure 
vmter, and standing there, shall say, Hath this child been 
already baptized or no ? Or if there be more, Hath any one 
of these children? varying the Form only in those tvords which 
are requisite to express a difference of the sex or number of the 
children, " The question is one of imrjortance, as, in the words 
of Hooker, "iteration of Baptism once given hath been always 
thought a manifest contemptof that ancient apostolic aphorism, 
'One Lord, one Faith, one Baptism,' Baptism not only one 
inasmuch as it hath everywhere the same substance, and 
offereth unto all men the same grace, but one also for that it 
ought not to be received by any one man above once. " [Ecc. 
Polit. V. lxii. 4.] This is the unvarying doctrine of the 
Church, the only diversity of opinion on the subject being in 
respect to what constitutes true Baptism. Care should there- 



1 The Puritans destroyed the fonts or removed them wherever they could 
do so, both in the reign of Queen Elizabeth and at a later date. On 
October 10, 1561, an Order of Council was issued enjoining " that the fonts 
be not removed from the accustomed place : and that in Parish Churches 
the Curates take not upon them to confer Baptism in basins, but in the 
font customably used." In 1643 the House of Commons ordered that all 
"holy-water fonts" should be removed from the Churches, but so many 
ancient fonts have survived to modern times that the order could not have 
been very generally obeyed. 



fore be used on both sides to secure a distinct answer to this 
question with respect to every child brought to the font ; so 
as to avoid mistakes and accident through deafness or want 
of understanding. 

If they ansvier, No :] For the course to be followed in case 
the contrary answer " Yes " is given, see the notes at the 
beginning of the Office for Private Baptism. 

Dearly beloved, forasmuch as all men] The address which 
follows, although partly suggested by that in Archbishop 
Hermann's Consultation, seems to have been adopted with a 
knowledge of that in the ancient Baptismal Office of the 
French Church, which is not unlikely to have been handed 
down from the time of Polycarp and St. John. The follow- 
ing is a translation : "Very dear Brethren, let us, in the 
venerable Office of the present mystery, humbly pray our 
Almighty Creator and Restorer, Who deigned to repair, 
through grace, the glories of our nature, lost through sin, 
that He will transfuse efficacy into these waters, and by the 
presence of the Majesty of the Trinity, give power to effect 
the most holy regeneration; that He will break in pieces the 
head of the dragon upon these waters; and that the debtors 
being buried with Christ by Baptism, the likeness of death 
may so take place here, that the perishing may be saved, and 
death may only be felt in the destruction here on earth 
through Jesus Christ." 

Then shall the Priest say, Let us pray] There is no B,ubric 
here directing the position of the Priest or the People. In 
the MSS., however, there stood originally a Rubric after " Let 
us pray," which directed, "H (And here all the congregation 
shall kneel. ) " This Rubric was erased, but it was retained 
in the Service for "Baptism of such as are of riper years," 
and it is found in Cosin's Durham Book. It does not 
appear in the black-letter Prayer Book of 1536, having 
evidently been overlooked by Sancroft when copying in the 
"Alterations" and "Additions" for the use of the King and 
Privy Council. Although not now in the text of the Prayer 
Book in this place, its appearance in the later Service gives 
it authority, and defines the position of the people. That of 
the clergyman has already been defined by the Rubric, " The 
Priest coming to the Font . . . and standing there." Both are 
confirmed by the Rubric following these two prayers, " Then 
shall the people stand up, and Hie Priest shall say." The 
clergyman should not kneel at all during the administration 
of the Sacrament of Baptism, unless at the Lord's Prayer, 
when the Rubric, " Then shall be said, all kneeling," may 
possibly include him as well as the people. His standing 
during the former parts of the Office is in token that he is 
the minister of God, commissioned authoritatively to give the 
outward sign by which inward grace is conveyed. The "all- 
kneeling" Rubric was added by Bishop Cosin in 1661; and 
if it includes the Priest, must be taken as intended to shew 
that the authoritative act is over, and that the Minister of 
God is now the mouthpiece of the people in offering up a 
humble thanksgiving. It may be added that this thanks- 
giving does not, as in the case of the Holy Communion, form 
an essential part of the rite. In that case the Priest 
stands as still continuing the act of Sacrifice, but here 
the sacramental act is completed before the child leaves his 
arms. 



4-io 



Pufclick baptism of Infants. 



Let us pray. 
ALMIGHTY and everlasting God, Who of Thy 
-xTA_ great mercy didst save Noah and his 
family in the ark from perishing, by water ; and 
also didst safely lead the children of Israel Thy 
people through the Red Sea, figuring thereby 
Thy holy Baptism ; and by the Baptism of Thy 
well-beloved Son Jesus Christ, in the river 
Jordan, didst sanctify Water to the mystical 
washing away of sin ; We beseech Thee, for 
Thine infinite mercies, that Thou wilt mercifully 
look upon this Child; wash him and sanctify 
him with the Holy Ghost ; that he, being 
delivered from Thy wrath, may be received into 
the ark of Christ's Church ; and being stedfast 
in faith, joyful through hope, and rooted in 
* charity, may so pass the waves of this trouble- 
some world, that finally he may come to the 
land of everlasting life, there to reign with Thee 
world without end ; through Jesus Christ our 
Lord. A men. 



ALMIGHTY and immortal God, the Aid of all 
-£j- that need, the Helper of all that flee to 
Thee for succour, the Life of them that believe, 
and the Resurrection of the dead ; We call upon 
Thee for this Infant, that he, coming to Thy 
holy Baptism, may receive remission of his sins 
by spiritual regeneration. Receive him, O Lord, 
as Thou hast promised by Thy well-beloved Son, 
saying, Ask, and ye shall have ; seek, and ye 
shall find ; knock, and it shall be opened unto 
you : So give now unto us that ask ; let us that 
seek find ; open the gate unto us that knock ; 
that this Infant may enjoy the everlasting bene- 
diction of Thy heavenly washing, and may come 
to the eternal kingdom which Thou hast promised 
by Christ our Lord. Amen. 



n Dayc's transl. of 
Hermann's Con- 
sult., A.I). 1547. 



b Invcnit eos fortes 
in fide, loneanimes 
in spe, funaatos in 
dilectione, patien- 
tissimus in paupcr- 
tate. [Hit. Baft. 
in Citron. Foun- 
tains, twelfth cen- 
tury.) 



<- 5.15- Ad factoid. 
Catecknm. Gregf. 
Mur. ii. 155. 



d Dotnine, ^. 



: itaque, ?3. 



/ Per Christum Do- 
niinum, $5. 



"Let us pray. 

FURTHER, Almighty God, Which in old time 
didst destroy the wicked world with the 
flood, according to Thy terrible judgement, and 
didst preserve only the family of godly Noah, 
eight souls, of Thy unspeakable mercy : and 
Which also didst drown in the Red Sea obstinate 
Pharaoh the king of the Egyptians, with all his 
army and warlike power, and causedst Thy people 
of Israel to pass over with dry feet, and wouldest 
shadow in them holy Baptism the laver of regene- 
ration. Furthermore, Which didst consecrate 
Jordan with the Baptism of Thy Son Christ 
Jesu, and other waters to holy dipping, and 
washing of sins ; we pray Thee for Thy exceeding 
mercy look favourably upon this infant, give 
him true faith and Thy Holy Spirit, that what- 
soever filth he hath taken of Adam, it may be 
drowned, and be put away by this holy flood, 
that being separated from the number of the 
ungodly, he may be kept safe in the holy ark of 
the Church, and may confess and sanctify Thy 
Name with a lusty and fervent spirit, and serve 
Thy Kingdom with constant trust, and sure hope, 
that at length he may attain to the promises of 
eternal life with all the godly. Amen. 

'T^\EUS, immortale prsesidium omnium postu- 
J— ' lantium, Uberatio supplicum, pax rogan- 
tium, vita credentium, resurrectio mortuorum : 
Te invoco rf super hunc famulum Tuum N. qui 
Baptismi Tui donum petens, asternam consequi 
gratiam spirituali regeneratione desiderat. Accipe 
eum, Domine : et quia dignatus es dicere, petite ac 
accipietis, quserite et invenietis, pulsate et aperie- 
tur vobis, petenti' premium porrige et januam 
pande pulsanti : ut asternam ccelestis lavacri 
benedictionem consecutus, promissa Tui muneris 
regna percipiat. ■'Qui vivis et regnas cum Deo 
Patre in unitate Spiritus Sancti Deus, per 
omnia ssecula saeculorum. Amen. 



Almighty and everlasting God, Who] This prayer is not 
derived from the old Office of the English Church, but is pro- 
bably of great antiquity. Luther translated it into German 
from the ancient Latin in 1523, and it appears again in his 
revised "Baptismal Book" of 1524. From thence it was 
transferred to the Nuremberg Office, and appears in the 
Consultation of Archbishop Hermann in 1545. The latter 
was translated into English in 1547, and the prayer as it 
stands in the Prayer Book of 1549 is almost identical with 
this translation, as given above. 

didst save Noah . . . by water] The type of the deluge was 
used in two senses in the original, as will be seen above : 
first, indicating water as a means of destroying evil ; and, 
secondly, as a means of salvation. The first sense was 
eliminated from the prayer in 1552, as also was the similar 
passage which spoke of the destruction of Pharaoh : and in 
its present form the idea of "saving by water" is more 
strongly expressed than it was previously by "whom . . . Thou 
didst save in the ark. " Yet the original twofold sense is to 
be found in the Gelasian Office for Baptism : " Who, wash- 
ing away the sins of the world by water, didst in the very out- 
pourings of the deluge stamp a figure of regeneration ; so that 
through the mystery of one and the same element, there was 
both an end put to sins, and a source of excellence." The 
Baptism of the world by the deluge to the cleansing away 
of its iniquity, and the regenerating it for a new life, is a 
favourite idea with the ancient fathers. 1 

1 Posey's Scriptural Views of Baptism, 802, n. 



didst sanctify Water] Every ancient Baptismal Office con- 
tains this reference to the effect of our Lord's Baptism in 
sanctifying the element of water, and yet it is remarkable 
that no such doctrine is to be found in Holy Scripture. It is 
one of those venerable religious impressions which pervade 
the whole Church of Christ, and which, at the same time, 
cannot be traced up to their origin. 2 The words were 
objected to by the Presbyterians at the Savoy Conference, 
but happily the Bishops retained them, with the explanation 
that the Baptism of Christ was " dedicatio baptismi." Com- 
pare this Prayer with that in the Baptism of Adults. 

The signing with the Cross which now follows the act of 
Baptism, took place here in the Prayer Book of 1549, the 
words used being, " N." (the child having been named by the 
sponsors), "Receive the sign of the holy cross, both in thy 
forehead and in thy breast, in token that thou shaft not be 
ashamed ..." etc. 

Almighty and immortal God, the Aid] This is from the 
ancient Offices, where, and in the Prayer Book of 1549, it was 
associated with the Exorcism. In the Salisbury Manual the 
prayer is addressed to God the Son ; in that of York, as in the 
English Service, to God the Father. 

It was followed in the first Prayer Book by the Exorcism, 
which stood in this form :— 

"IT Then let the Priest, looking vpon the children, say, 
"I command thee, unclean spirit, in the Name of the Father, 

- The Benediction of the Waters of the Neva in the Russian Church is 
connected with this tradition. 



Puoltcfe 15apti0tn of infants. 



411 



IT Then shall the people stand up, and the Priest 
shall say, 

Hear the words of the Gospel, written by Saint 
Mark, in the tenth Chapter, at the thirteenth 
Verse. 
*rpHEY brought young children to Christ, that 
-L He should touch them : and His disciples 
rebuked those that brought them. But when 
Jesus saw it, He was much displeased, and said 
unto them, Suffer the little children to come 
unto Me, and forbid them not : for of such is the 
Kingdom of God. Verily I say unto you, Who- 
soever shall not receive the Kingdom of God as 
a little child, he shall not enter therein. And 
He took them up in His arms, put His hands 
upon them, and blessed them. 

1[ After the Gospel is read, the Minister shall make 
this brief exhortation upon the words of the 
Gospel. 

BELOVED, ye hear in this Gospel the words 
of our Saviour Christ, that He com- 
manded the children to be brought unto Him ; 
how He blamed those that would have kept 
them from Him ; how He exhorteth all men to 
follow their innocency. Ye perceive how by 
His outward gesture and deed He declared His 
good will toward them ; for He embraced them 
in His arms, He laid His hands upon them, and 
blessed them. Doubt ye not therefore, but 
earnestly believe, that He will likewise favour- 
ably receive this present Infant ; that He will 
embrace him with the arms of His mercy ; that 
He will give unto him the blessing of eternal 
life, and make him partaker of His everlasting 
kingdom. Wherefore we being thus persuaded 
of the good will of our heavenly Father towards 
this Infant, declared by His Son Jesus Christ ; 
and nothing doubting but that He favourably 
d alloweth this charitable work of ours in bring- 



" Sar. Adfaciend. 
Catechum. 



>> =.. 



Roma 
IS- 



Matt. 
Eastern. Ep. 

Rom. 6. 3-12. Gosp. 
Matt. 28. 16-20. 



: Daye's transl. of 
Hermann's Con- 
sult. , A.D. 1547. 



d Originally altered 
in MS. to "accept- 
etli," but restored 
to its old form. 



His dictis, dicat sacerdos, 

"Dominus vobiscum. Resp. Et cum spiritu 
tuo. Sequentia sancti Evangelii secundum 
Matthseum. Resjx Gloria Tibi, Domine. 



' Believe these words and this deed of our Lord 
Jesus Christ upon them, and doubt not but 
that He will so receive your children also, and 
embrace them with the arms of His mercy, and 
give them the blessing of eternal life, and the 
everlasting communion of the Kingdom of God. 
The same Lord and our Saviour Jesus Christ 
confirm and increase this your faith. Amen. 



of the Son, and of the Holy Ghost, that thou come out and 
depart from these infants, whom our Lord Jesus Christ hath 
vouchsafed to call to His holy Baptism, to be made members 
of His body, and of His holy congregation. Therefore, thou 
cursed spirit, remember thy sentence, remember thy judge- 
ment, remember the day to be at hand wherein thou shalt 
burn in fire everlasting, prepared for thee and thy angels. 
And presume not hereafter to exercise any tyranny towards 
these infants, whom Christ hath bought with His precious 
blood, and by this His holy Baptism calleth to be of His 
flock." 

This was founded on the ancient Exorcism, but was not 
quite identical with it in the latter part. Both it, and the 
Dominus Vobiscum which followed it, were left out in the 
revision of 1552. The Exorcism seems to have been expunged 
in deference to the criticism of Bucer, who thought that it 
pointed to an actual possession of all unbaptized persons, 
similar to the cases of possession recorded in the Gospel. It 
was an usage derived from the Primitive Church, and shewed 
a more sensitive appreciation of the actual power and presence 
of the Evil One than the half-sceptical Germanism of Bucer 
could understand ; but it can hardly be regretted that it is 
not in our present Office. 

Hear the words of the Gospel] The practice of former days 
at the reading of the Gospel in the Baptismal Office appears 
to have been identical with that used at the same rite in the 
Communion Service, for Bishop Cosin inserted the following 
in his Prayer Book prepared for the Revision of 1661. Before 
the Gospel, "Here the people shall stand up and say, Glory 
be to Thee, Lord : " and after the Gospel, " So endeth the 
Holy Gospel. Answer. Thanks be to Thee, Lord." In the 
ancient Offices these vcrsiclcs were sometimes inserted, and 



in some cases (as in our modern one) left out. Reverence 
and analogy both suggest their use. 

The parallel passage from St. Matthew's Gospel was used 
in some Baptismal Offices (as in those of Beauvais and Bemire- 
mont) [Martene, de Anliq. Ecc. i. 43] as long as eight 
hundred years ago, and is probably of as ancient a date in our 
own Office, although not traceable in the Sacramentaries of 
the Primitive Church. It was changed for the present 
Gospel from St. Mark in 1549, perhaps for the sake of the 
emphatic words of our Lord with which the passage concludes 
in that Evangelist, and which were a Divine witness against 
the Anabaptist heresy that infested the Churches of Europe 
at the time of the Reformation. It was also appointed in 
Hermann's Consultation. 

Beloved, ye hear in this Gospel] This address, or short 
homily, was first inserted in 1549, and was evidently founded 
on that in the Cologne book. In its original form [1549] it 
ended, "and say the prayer which the Lord Himself taught. 
And in declaration of our faith, let us also recite the articles 
contained in our Creed. " The Lord's Prayer and the Creed 
were then said (according to the ancient custom) by "the 
Minister, godfathers, godmothers, and people present," before 
the prayer which now immediately follows the Exhortation. 
This recitation of the Lord's Prayer and Creed was made by 
all, on their own behalf, and was quite independent of the 
interrogatory Creed which is recited by the Priest and 
replied to by the sponsors on behalf of the child to be 
baptized. It is singular that, although the Lord's Prayer 
has been removed from this place in this Office, it is retained 
in the parallel one for publicly receiving a privately baptized 
child. 

alloiocth] An old word for "approves and accepts," i.e. 



412 



IPu&licfc IBaptism of infants. 



ing this Infant to His holy Baptism ; let us faith- 
fully and devoutly give thanks unto Him, and 
say, 

ALMIGHTY and everlasting God, heavenly 
Jl\. Father, we give Thee humble thanks, 
for that Thou hast vouchsafed to call us to the 
knowledge of Thy grace, and faith in Thee : 
Increase this knowledge, and confirm this faith 
in us evermore. Give Thy Holy Spirit to this 
Infant, that he may be born again, and be made 
an heir of everlasting salvation ; through our 
Lord Jesus Christ, Who liveth and reigneth 
with Thee and the Holy Spirit, now and for 
ever. Amen. 



IT Then shall the Priest speak unto the Godfathers 
and Godmothers on this wise. 

DEARLY beloved, ye have brought this Child 
here to be baptized, ye have prayed that 
our Lord Jesus Christ would vouchsafe to 
receive him, to release him of his sins, to 
sanctify him with the Holy Ghost, to give him 
the Kingdom of Heaven, and everlasting life. 
Ye have heard also that our Lord Jesus Christ 
hath promised in His Gospel to grant all these 
things that ye have prayed for : which promise 
He, for His part, will most surely keep and per- 
form. Wherefore, after this promise made by 
Christ, this Infant must also faithfully, for his 
part, promise by you that are his sureties, (until 
he come of age to take it upon himself,) that he 
will renounce the devil and all his works, and 
constantly believe God's holy Word, and obedi- 
ently keep His commandments. 



a Daye's transl. of 
/Hermann's Con- 
suit., A.D. 1547. 



b Daye's transl. of 
Hermanns Con. 
suit., A.D. 1547. 



"ALMIGHTY and everlasting God, heavenly 
-£^- Father, we give Thee eternal thanks, 
that Thou hast vouchsafed to call us to this 
knowledge of Thy grace, and faith towards Thee. 
Encrease and confirm this faith in us evermore. 
Give Thy Holy Spirit to this infant, that he may 
be born again, and be made heir of everlasting 
salvation, which of Thy grace and mercy Thou 
hast promised to Thy holy Church, to old men 
and to children, through our Lord Jesus Christ, 
Which liveth and reigneth with Thee now and 
for ever. Amen. 



* T3EL0VED in Christ, yesterday by the grace 
J—' of God we heard how exceeding and un- 
speakable mercy is exhibited in Baptism. Ye 
have renounced Satan and the world, ye have 
confessed the faith of Christ, and ye have pro- 
mised obedience to Christ, and the congregation, 
and ye have required of God the Father that 
for His Son's sake our Lord Jesus Christ, He 
will deliver these infants from the kingdom of 
darkness, and settle them in the Kingdom of His 
beloved Son. You must remember these things, 
and doubt nothing but that we shall receive all 
these things that we require if we believe . . . 



"indorses." [Comp. Luke xi. 48, where the original word 
crvvevSoKetTe fixes the sense.] 

Almighty and everlasting God] The Collect which follows 
the Exhortation is not from the ancient Offices of the English 
Church, but is taken from the Cologne Book of Archbishop 
Hermann. It may have been taken into that book, like the 
first prayer in the Office, from ancient German rituals. The 
first half of it is on behalf of the congregation, and is plainly 
inserted with reference to the Creed which originally preceded 
it : the latter is a prayer on behalf of the child to be baptized, 
in which the Church beseeches God that it may be made 
partaker by baptismal regeneration of the inheritance of 
"everlasting salvation." The words of the Latin in Her- 
mann's original are, "Da huic infanti Spiritum Sanctum 
Tuum quo regeneretur, et haeres fiat seternae salutis. " They 
must not be taken as referring to any expected indwelling of 
the non-incarnate God, the Holy Ghost, in the individual, 
but to the operation upon the individual of that Third Person 
in the Blessed Trinity, Who ever indwells in the Church as 
a corporate body, according to the promise of our Lord. The 
prayer has some analogy with the Invocation of the Holy 
Ghost which is found in ancient Eucharistic Liturgies, the 
Person being, of course, substituted for the Elements. 

It is a common practice for the congregation to repeat this 
Collect after the Minister. Perhaps the custom has some 
connection with the recitation of the Creed, by which it was 
(as has been shewn) preceded until 1552. But a Rubric stood 
before it in the first book of Edward VI., " The Priest shall 
add also this -prayer" and there is nothing in the present 
Rubric, or in the printing of the several clauses, to indicate 
that it should be said by any one except the Priest. 

Immediately after this Collect, according to the Office of 
1549, the priest took the child (or one of the children) to be 
baptized by the hand, and went from the church door (where 
all the preceding parts of the Service had been performed) 
towards the font, saying, ' ' The Lord vouchsafe to receive 
you into His holy household, and to keep and govern you 
alway in the same, that you may have everlasting life. 



Amen." This ancient custom seems originally to have been 
instituted with reference to adult catechumens, the leading 
of an infant by the hand which was being carried in its god- 
mother's arms being clearly an adaptation, and not a very 
significant one, of an usage which was highly significant in the 
case of a grown-up person. As the service for the admission 
of the catechumen ceased now to be separate from that for 
his Baptism, and as the Baptismal Office was now intended 
primarily for infants, though in primitive times intended 
primarily for adults who had been Jews or Heathens, 
the abolition of the practice appears to be not unreasonable : 
and the less so as it is substantially continued in the Baptism 
of Adults. 

The introductory part of the Office, answering to the 
primitive and mediaeval "Ordo ad faciendum Catechumenum," 
now ends with this Collect. 

THE BAPTISMAL VOWS. 

With the Exhortation to the Sponsors the actual " Ritus 
Baptizandi " begins, as it began in the ancient Offices ; but it 
is now intermingled with the Benediction of the Font ; the 
chrism [anointing] and the chrisom [baptismal robe], with 
the lighted taper [symbol of the lamps of the ten virgins], 
are omitted, and a thanksgiving, with the Lord's Prayer, is 
added. 

The earliest Christian writings, and even the Holy Scrip- 
tures, shew that some form of interrogation always preceded 
Baptism. When the eunuch desired baptism from Philip the 
Deacon, the latter said, "If thou believest with all thine 
heart, thou mayest. And he answered and said, I bebeve 
that Jesus Christ is the Son of God." [Acts viii. 37.] It has 
also been believed by many sound interpreters that St. 
Paul's words to Timothy, " Fight the good fight of faith, lay 
hold on eternal life, whereunto thou art also called, and hast 
professed a good profession before many witnesses " [1 Tim. 
vi. 12], refer to this custom. Tertullian speaks of the renun- 
ciation of Satan, and the declaration of belief, as part of the 



IPubUcfe baptism of 3fnfant0. 



413 



I demand therefore, 

DOST thou, in the name of this Child, 
renounce the devil and all his works, the 
vain pomp and glory of the world, with all covet- 
ous desires of the same, and the carnal desires of 
the flesh, so that thou wilt not follow, nor be led 
by them ? 

IT Answer. 

I renounce them all. 

IT Minister. 

DOST thou believe in God the Father 
Almighty, Maker of heaven and earth ? 

And in Jesus Christ His only-begotten Son 
our Lord 1 And that He was conceived by the 
Holy Ghost ; born of the Virgin Mary ; that He 
suffered under Pontius Pilate, was crucified, dead, 
and buried ; that He went down into hell, and 
also did rise again the third day ; that He as- 
cended into heaven, and sitteth at the right hand 
of God the Father Almighty ; and from thence 
shall come again at the end of the world, to 
judge the quick and the dead? 

And dost thou believe in the Holy Ghost ; the 
holy Catholick Church ; the Communion of 
Saints ; the Kemission of sins ; the Resurrection 
of the flesh ; and everlasting life after death 1 

H Answer. 
All this I stedfastly believe. 

IT Minister. 
"TTTILT thou be baptized in this faith 1 

H Answer. 
That is my desire. 



« .3". 13. RitusBaf- 
tizandi. 



*s. 



Riltit Bap- 
i. Greg. 



c S. g. Greg. 
Gelas. 



"Item Sacerdos dicat. 

jV. Abrenuncias Sathanse. Respondeant compatrini 
et commatrince, Abrenuncio. Item Sacerdos. Et 
omnibus operibus ejus. Rj. Abrenuncio. Item 
Sacerdos. Et omnibus pompis ejus. E7. Abre- 
nuncio. 



*Item Sacerdos. 
N. Credis in Deum Patrem omnipotentem, Crea- 
torem cceli et terrse ? 

Respondeant : Credo. 

' Item Sacerdos: Credis et in Jestjm Christum 
Filium Ejus unicum Dominum nostrum, natum 
et passum 1 

Respondeant : Credo. 

Item Sacerdos: Credis et in Spiritum Sanc- 
tum, sanctam Ecclesiam Catholicam, Sanctorum 
communionem, remissionem peccatorum, carnis 
resurrectionem, et vitam aeternam post mortem 1 
Respondeant : Credo. 



TUNC interroget Sacerdos nomen infantis dicens : 
Quid petis 1 Respondeant : Baptismum. Item 
Sacerdos : Vis baptizari 1 Respondeant : Volo. 



ceremony for making catechumens. [De Coron. iii.] St. 
Cyprian says [Ep. lxx. 2], "The very interrogatory which is 
put in Baptism is a witness of the truth ; " and from his time 
forward some form or other of interrogation and of Baptismal 
Vow is frequently alluded to by the Fathers. In the earliest 
extant Baptismal Liturgy, that of Gelasius and Gregory, the 
interrogatories are identical with those of the Salisbury 
Manual as printed above ; and as those now in use are sub- 
stantially the same, it may be reasonably considered that the 
modern form represents that which was in use in the Primi- 
tive, and perhaps in the Apostolic Church. 

§ The Vow of Renunciation. 

The form of renunciation is referred to by Tertullian in 
these words : " We do in the Church testify, under the hand 
of a chief minister, that we renounce the devil and his pomp 
and his angels." St. Basil [de Sp. 8. xxvii.] speaks of the 
same renunciation as one of the unwritten traditions and 
customs of the Church. St. Cyril of Jerusalem gives the 
form as, " I renounce thee, Satan, and all thy works, and 
all thy pomp, 1 and all thy service;" and he says that while 
the renunciation was being uttered the catechumen stood 
facing the West, as "the region of sensible darkness," and 
stretched out the arm as though actually speaking to the 
Evil One. The ancient Roman form is that of Gelasius and 
Gregory. The form of the Eastern Church is, "Dost thou 
renounce Satan, and all his works, and all his angels, and all 
his service, and all his pomp ? Answer. I renounce them : " 
the renunciation being made three times, which seems to 

1 " Pomp " comes from trofj-nh, pompa, and means strictly a religious pro- 
cession. The ancient form of the renunciation carries us back to the 
primitive days of Christianity, when all public games and shows among 
the Greeks and Romans were connected with idolatrous and Satanic cere- 
monies. In its later form the "pomp" is connected with the world ; and 
Shakespeare seems to have had the Baptismal vow in view when he put 
into Wolsey's mouth the words, "Vain pomp and glory of this world, I 
hate ye." [Henry VIII. iii. 2.] The word was also used for masques. 



have been the ancient practice. The original English form 
also contained three renunciations, being as follows : — 

" N. Dost thou forsake the devil and all his works ? 

"Answer. I forsake them all. 

" Minister. Dost thou forsake the vain pomp . . . desires of 
the same ? 

" Ansioer. I forsake them all. 

" Minister. Dost thou forsake the carnal desires . . . nor 
be led by them ? 

"Ansioer. I forsake them.' 
These were combined into one question and one answer in 
the revision of 1552, and continued in that form with the 
addition, "in the name of this Child," and the word 
"forsake " altered to "renounce " in 1661, the changes being 
made by Bishop Cosin. 2 

§ The Vow of Belief. 

The profession of faith is founded on our Lord's words in 
Matt, xxviii. 19 ; and from the case of the eunuch in Acts 
viii. 37, it appears to have been required from the very first. 
It seems also to be required by our Lord's words, " He that 
believeth and is baptized " [Mark xvi. 16] : for as belief must 
necessarily, in adults, precede Baptism, so some confession of 
what is believed seems necessary as an outward evidence of 
belief. The object, however, is not that each person should 
declare his own private belief, but that he should assent to 
that of the Church. Tertullian [de Coron. iii.] speaks of such 
a confession being made in his time, "pledging ourselves 
to something more than the Lord hath prescribed in the 
Gospel ; " that is, to a fuller Creed than the confession of 
belief in the Three Persons of the Blessed Trinity. Such a 
confession is extant in the case of Palmatius, who was bap- 
tized about a.d. 220, a few years after Tertullian wrote. It 

a See other forms of the renunciations, and of the Baptismal Office at 
large, in Asrhman. Coif, l.lturg. i. 174, ii. 211; and in Nkai.k's Hist. Eastern 
Church, ii. 945, 



414 



Publicfe baptism of infants. 



IT Minister. 
"TT7~ILT thou then obediently keep God's holy 
V V will and commandments, and walk in the 
same all the days of thy life 1 



IT Answer. 



I will. 



IT Then shall the Priest say, 

O MERCIFUL God, grant that the old Adam 
in this Child may be so buried, that the 
new man may be raised up in him. Amen. 

Grant that all carnal affections may die in him, 
and that all things belonging to the Spirit may 
live and grow in him. Amen. 

Grant that he may have power and strength to 
have victory, and to triumph against the devil, 
the world, and the flesh. Amen. 

Grant that whosoever is here dedicated to Thee 
by our office and ministry, may also be endued 
with heavenly virtues, and everlastingly re- 



a Mozarabic. Bened. 
font. 



" liTLAT locus iste dignus, in quern Spieitus 
-A- Sanctus influat : Amen. Sepeliatur hie 
illic Adam vetus, resurgat novus : Amen. 

Moriatur hie omne quod carnis est ; resurgat 
omne quod est spiritus : Amen. 

Quicunque hie renunciant diabolo ; da eis 
triumphare de mundo : Amen. Quicunque in hoc 
loco confessus fuerit, Tu eum recognoscas in 
regno : Amen. 

Ut per ministerium nostrum Tibi consecratus, 
reternis ad Te virtutibus seternis pramiis conse- 



is as follows : " Credis, ex toto corde, in Deum Patrem 
Omnipotentem, Factorem omnium visibilium et invisibilium? 
Respondit Palmatius. Credo. Et in Jesum Christum, Filium 
ejus ? Et ait, Credo. Qui natus est de Spiritu Sancto ex 
Maria Virgine ? Palmatius respondit, Credo. Et in Spiritum 
Sanctum : Sanctam Ecclesiam Catholicam : Remissionem 
peccatorum : et carnis resurrectionem ? Et exclamavit cum 
lachrymis Palmatius, dicens, Credo, Domine. " 1 St. Cyprian, 
in his seventieth and seventy-sixth Epistles, gives part of a 
similar creed, and others are extant which were used at the 
baptism of various persons in the third and fourth century ; 
this being, in fact, the earliest use of the Apostles' Creed.' 2 
St. Cyril [Catech. Lect. xix. 9] states that this profession of 
faith was made towards the East. 

In our first English Office the three divisions of the Creed 
formed three separate questions, to each of which the answer 
"I believe" was given. They were put together under one 
question and answer in 1552, and were retained in that form 
in 1661, although Bishop Cosin wished to restore the old 
custom, and noted it accordingly in his revised book. The 
question, " Wilt thou be baptized in this faith ? " represents 
the two questions, "What dost thou desire? "and, "Wilt 
thou be baptized ? " of the old Office : which were altered to 
the present form in 1552. 

§ The Vow of Obedience. 

This is not represented in the Primitive Offices of Baptism 
of the Sacramentaries, nor in that of the English Church 
before 1661. It first appears in Bishop Cosin's MS. annota- 
tions, the question beginning, "Dost thou promise that thou 
wilt obediently . . . ?" and the answer being, "I do pro- 
mise. " But it appears probable from Justin Martyr [Apol. i. 
61] that a declaration of a similar kind was used in very 
ancient times in the Eastern Church. 

All the interrogatories were formerly addressed to the child 
without any modifying expression, although they were, of 
course, intended to be answered by the sponsors, according 
to the Sarum Rubric, ' ' Respondeant compatrini et comma- 
trinae." Among the fine-drawn objections, however, of Bucer 
in 1549, this was the subject of one ; and the Presbyterians 
of 1661 objected to the answers being made in the name of 
the child at all. In Bishop Cosin's book there is written, 
"Dost thou, in the name of this child," and the alteration was 
adopted : but the Revisers refused to go further. Bishop 
Cosin also altered the Rubric which precedes the interroga- 
tories into this form : " H Then shall the Priest demand of 
the godfathers and godmothers of every several child to be 
baptized, these questions following." Where many children 
are to be baptized, it would be almost impossible to repeat 
the questions in the case of every several child : and it may 
be considered sufficient, if care is taken, by tone, gesture (and 
repetition, where necessary), that the sponsors of every child 
really make the answers which are appointed. An answer for 
each child is that which is required, and this may be secured 
even when the interrogatories are put only once to the whole 

1 H eurtle y's Harmonia Symholica, p. 106. 

2 The Eastern Church uses the Nieene Creed at Baptism. 



body of sponsors. It must at the same time be remarked, 
that in making these answers the sponsors are simply the 
mouthpiece of the child, and do not incur any responsibility 
on their own account in consequence, either as regards the 
child or themselves. Yet as each godfather and godmother 
makes them, they can hardly fail to have a keen conscious- 
ness of the fact that these very replies were once made on 
their own behalf ; and the thought may well arise, How 
have the vows thus made been kept in subsequent years ? 
' ' Baptism doth re-present unto us our own profession. " 

THE BENEDICTION OF THE WATER. 

Although the element of water was sanctified to a sacra- 
mental purpose by our Blessed Lord when He was baptized 
in it Himself, it has ever been the practice of the Church 
to use a form of benediction upon that portion of water 
which was to be set apart for the administration of Baptism. 
From the words of Tertullian it would even seem that such a 
form was used over running streams : for after saying that 
there is no difference whether a man is baptized in the sea, in 
a pool, in a lake, in a river, or in a fountain, he adds that 
' ' all waters, from the ancient privilege of their origin, obtain, 
after prayer to God, the sacrament of sanctifi cation." [De 
Baptism, iv.] St. Cyprian writes to Januarius in the year 
255, "The water must first be cleansed and sanctified by the 
priest, 3 that it may be able, by Baptism therein, to wash 
away the sins 'of the baptized." [Ep. lxx.] St. Cyril of 
Jerusalem taught his candidates for Baptism in similar words : 
"Regard not the sacred laver as simple water, regard rather 
the spiritual grace given with the water . . . plain water, 
after the invocation of the Holy Ghost, and of Christ, and of 
the Father, gains a sanctifying power." [Catech. Lect. iii. 3.] 
In the treatise on the Sacraments, attributed to St. Ambrose, 
the author writes, "When the priest first comes to the 
baptistery, he exorcises the creature of water, and afterwards 
makes an invocation and offers a prayer, that the font may 
be sanctified for the presence of the Eternal Trinity. " In the 
Apostolical Constitutions, and in the Sacramentaries of 
Gelasius and St. Gregory, the actual form of benediction is 
given ; and the ceremonies by which it was accompanied are 
indicated in the previous Introduction to this Office. The 
ancient "Benedictio Fontis " of the Church of England was 
of a similar character to that of the Gregorian Sacramentary. 

In all these cases the Benediction of the water was a cere- 
mony separate from, or at least not necessarily performed at 
the same time with, the administration of Baptism. The 
special times of its performance were Easter Eve and Whit- 
sun Eve : and in the early Church the Bishop was the officiat- 
ing minister. The impurity of water which has been kept 
for a long time rendered a more frequent benediction necessary 
when Baptisms came to be administered on any Sunday or 
Holyday ; and as there was no essential necessity for the 
presence of a bishop, the rite was eventually performed by the 
pi-iest, from time to time, whenever the water was changed. 

3 Sacerdos, used in an inclusive seuse, as we use " minister ; " the Bishop 
being then the minister of this rite. 



— 



Putilicfe TBaptfem of 3[nfant& 



415 



warded, through Thy mercy, O Blessed Lord 
God, Who dost live and govern all things, world 
without end. Amen. 

ALMIGHTY, everliving God, Whose most 
-£a_ dearly beloved Son Jesus Christ, for 
the forgiveness of our sins, did shed out of His 
most precious side both water and blood, and 
gave commandment to His disciples, that they 
should go teach all nations, and bajrtize them In 
the Name of the Father, and of the Son, and 
of the Holy Ghost ; Regard, we beseech Thee, 
the supplications of Thy congregation : sanctify 
'THIS WATER to the mystical washing away 
of sin : and grant that this Child, now to be bap- 
tized therein, may receive the fulness of Thy 
grace, and ever remain in the number of Thy 
faithful and elect children ; through Jesus Christ 
our Lord. Amen. 



a S.. 


v. 


Bene.1. 


Font. 


Greg 


. Gclas. 


b Mozarabic 


Bened. 


Font, 






c So in 


MS. 





cretur : Amen. Per misericordiam ipsius Dei 
nostri Qui est benedictus : et vivit et omnia regit 
in sascula saeculorum. Amen. 

. . "Benet|<dico te per Jesum Christum 
Filium Ejus unicum Dominum nostrum : qui te 
in Chana Galilece . . . Qui te una cum san- 
guine de latere suo produxit : et discipulis jussit 
ut credentes baptizarentur in te dicens : Ite, 
docete omnes gentes, baptizantes eos in nomine 
Pa^tris, et Fi^lii, et Spi^ritus Sancti 

*Sancth*J«fica fontem hunc Sanct>|«ficator generis 
humani. Amen. 



This custom was continued in the reformed Prayer Book, the 
Office for the Benediction of the Font — taken from the Moz- 
arabic Office — being placed at the end of the two Offices for 
Baptism, as follows : — 

" % The water in the font shall be changed every month once at 
the least, and afore any child be baptized in the water so 
changed, the Priest shall say at the font these prayers follow- 
ing. 

"0 Most Merciful God our Saviour Jesu Christ, Who hast 
ordained the element of water for the regeneration of Thy 
faithful people, upon Whom, being baptized in the river of 
Jordan, the Holy Ghost came down in likeness of a dove : 
send down, we beseech Thee, the same Thy Holy Spirit to 
assist us, and to be present at this our invocation of Thy holy 
Name : sanctify 4-this fountain of baptism, Thou that art the 
sanctifier of all things, that by the power of Thy Word all 
those that shall be baptized therein may be spiritually re- 
generated, and made the children of everlasting adoption. 
Amen. 

" Merciful God, grant that the old Adam, in them that 
shall be baptized in this fountain, may be so buried, that the 
new man may be raised up again. Amen. 

"Grant that all carnal affections may die in them; and 
that all tilings belonging to the Spirit may live and grow in 
them. Amen. 

" Grant to all them which at this fountain forsake the devil 
and all his works, that they may have power and strength to 
have victory and to triumph against him, the world, and the 
flesh. Amen. 

"Whosoever shall confess Thee, Lord : recognize him 
also in Thy kingdom. Amen. 

" Grant that all sin and vice here may be so extinct : that 
they never have power to reign in Thy servants. Amen. 

" Grant that whosoever here shall begin to be of Thy flock : 
may evermore continue in the same. Amen. 

"Grant that all they which for Thy sake in this life do 
deny and forsake themselves : may win and purchase Thee, 
Lord, Which art everlasting treasure. Amen. 

"Grant that whosoever is here dedicated to Thee by our 
office and ministry : may also be endued with heavenly virtues, 
and everlastingly rewarded through Thy mercy, O blessed 
Lord God, Who dost live and govern all things world without 
end. Amen. 

" The Lord be with you. 

"Answer. And with thy spirit. 

"Almighty, Everliving God, Whose most dearly beloved 
Son Jesus Christ, for the forgiveness of our sins, did shed out 
of His most precious side both water and blood, and gave 
commandment to His disciples that they should go teach all 
nations, and baptize them In the Name of the Father, the Son, 
and the Holy Ghost ; Regard, we beseech Thee, the supplica- 
tions of Thy congregation, and grant that all Thy servants 
which shall be baptized in this water, prepared for the 
ministration of Thy holy Sacrament, may receive the fulness 
of Thy grace, and ever remain in the number of Thy faithful 
and elect children, through Jesus Christ our Lord." 

In 1552 this separate benediction of the water was abolished, 
through the interference of Bucer. Ho objected to any bene- 



diction, but a portion of the service was, notwithstanding, 
incorporated with that for Baptism, to be used whenever the 
Sacrament is administered. The last prayer was retained for 
the actual benediction instead of the first, the only alteration 
made being the omission of the words, " prepared for the 
ministration of Thy holy Sacrament. " It was changed into 
its present form in 1661 ; but in Bishop Cosin's revised book 
the words are much less pointed than they were ultimately 
made, being, "... this water, which we here bless in Thy 
Name, and dedicate to this holy action." 

Although this benediction of the water of Baptism is not 
essential to the regeneration of the baptized person, like the 
affusion of the water upon him, it is a solemn recognition of 
the work of God in the Sacrament : a significant symbol of 
the Creator laying "the beams of His chambers "—the 
Temple of Christ's mystical body — "in the waters ;" of the 
Spirit of God moving upon the face of the waters, for the 
purpose of new creation ; of the Victor breaking in pieces the 
head of the dragon in those waters by means of which the 
power of the evil one is counteracted and defeated. Being a 
rite of so solemn a kind, it should be performed with reverence 
and exactness, and it is well to use the old custom of making 
the sign of the Cross in the water at the word "sanctify," 
though it is not now the practice to print the cross in the 
Prayer Book, as formerly, in the places where it is proper 
to use it. 1 Care should also be taken not to repeat the 
benediction ; and to avoid this the water should be let off 
from the font immediately after the conclusion of the 
Baptismal Office. 

The four petitions with which the benediction of the water 
begins now, as it began when it was a separate service, are 
substantially taken from the ancient Mozarabic Ritual of the 
Spanish Church. They have no place in the Roman ritual, 
nor were they in the Latin Office of the English Church : but 
they probably belong to that ancient Ephesine rite of St. 
John, which formed the original basis of the Spanish, French, 
and English national rites. The original form has a great 
resemblance to the Great Collect or Litany which begins the 
Eastern Baptismal Office. 

During the suppression of the Prayer Book some forms of 
prayer were printed by Jeremy Taylor, to be used by those 
who loved the ancient customs ; and his prayer for the bene- 
diction of the font offers a beautiful devotional commentary 
upon the subject. It is as follows : — 

"Our blessed Lord and Saviour Jesus, Who was baptized 
of John in Jordan, Who walked upon the waters, Who con- 
verted water into wine, Who out of His precious side shed 
forth blood and water, the two sacraments of life unto His 
holy Church, and commanded His disciples to teach all nations, 
baptizing them with water in the Name of the Father, of the 

1 St. Augustine writes, " In flue, what is, as all know, the sign of Christ, 
save the Cross of Christ? Which sign unless it be applied, whether to the 
brows of the believing, or to the very water out of which they are regenerated, 
or to the oil wherewith they are anointed, or to the sacrifice wherewith they 
are fed, none of these is duly performed." [Auc:. in Joann. exviii. :>.| Ami 
in another place he also says, " For with this sign of the Cross the Body of 
the Lord is consecrated, and the water of Baptism sanctified." [Sn ni. 
exviii. de Temp.] The Rubric of the Salisbury Office (at least as old as the 
time of St. Gregory) is, "Hie dividat saecrdus aqiiain iiudiii sua tlextra in 
modmn critcis." 



416 



IPublicfe T5aptt0m of Infants. 



If Then the Priest shall take the Child into his hands, 
and shall say to the Godfathers and Godmothers, 
Name this Child. And then naming it after them 
(if they shall certify him that the Child may well 
endure it) lie shall dip it in the water discreetly 
and warily, saying, 

"YT I baptize thee In the Name of the Father, 
-LN • and of the Son, and of the Holy Ghost. 
Amen. 

If Rut if they certify that the Child is weak, it shall 
suffice to pour water upon it, saying the foresaid 
words, 

I baptize thee In the Name of the Father, 
and of the Son, and of the Holy Ghost. 



" S>. $. RitiisBap- 
tizandi. Greg. 
Gclas. 



Amen. 



+ Here the 
Priest shall 
makeacrossup- 
on the Child's 
forehead. 



IT Then the Priest shall say, 
E receive this Child into the congregation 
of Christ's flock, + and do sign him 
with the sign of the cross, in token 
that hereafter he shall not be 
c ashamed to confess the faith of 
Christ crucified, and manfully to 



* Si. 13. RitusBap- 
tizandi. Greg. 

Gelas. 

c " In token that lie 
is come to be pro- 
fessed and totally 
to be dedicated to 
Christ crucified. 
Whom he will 
never be ashamed 
before men openly 
to confess and 
knowledge." [Ra- 
tionale of 1541 in 
Collier's Ch. 
Hist. v. 106.] 



" Deinde accipiat Sacerdos infantem per latera in mani- 
bus suis, et interrogate nomine ejus, baptizet eum 
sub trina mersione, tantum sanctam Trinitatem 
invocando, ita dicens : 



N. Et ego Baptizo te in Nomine Patris. 

Et merged eum semel versa facie ad aquilonem, 
et capite versus orientem : 
Et Filii : 
Et iterum mergat semel versa facie ad meri- 
diem : 

Et Spiritus Sancti : Amen. 
Et mergat tertio recta facie versus aquam. 



[*Oratio. 

DEUS Omnipotens, Pater Domini nostri 
Jesu Christi, Qui te regeneravit ex aqua 
et Spiritu Sancto, quique dedit tibi remis- 
sionem omnium peccatorum tuorum : Hie liniat 
infantem de ipso chrismate cum pollice in vertice 
in moolum crucis, dicens, Ipse te linit chrismate 



Son, and of the Holy Ghost : He bless and sanctify by His 
Holy Spirit this water, that it may be instrumental and 
effective of grace, of pardon, and sanctification. Hear us, 
most gracious God, that whosoever shall be baptized in this 
water may be renewed by Thy grace, justified by Thy mercy, 
sanctified by Thy Spirit, preserved by Thy Providence, and 
guided by Thy Word : that in this water, springing from the 
Paradise of God, the soul [or, souls] presented unto Thee may 
be cleansed and purified, and that there may be added to 
Thy Church daily such as shall be saved in the day of Thy 
glorious appearing, O blessed Lord and Saviour Jesus. 
Amen. " 

It must be remembered that the benediction of the water 
for Baptism is of a very different nature from the benediction 
of the Elements with our Lord's own words in the Holy 
Eucharist. In the former case the blessing simply sets it 
apart for a very holy use, and effects no sacramental change 
in the element. The rite is not (so far as we know) of our 
Lord's institution, nor did He ever use such words respecting 
water as He used respecting the Eucharistic Elements. 

THE BAPTISM. 

The whole of what goes before is a preparation for the few 
words and the simple action by which the Baptism, and 
therefore the regeneration, of the child is effected, and all 
that follows looks back to these either in thanksgiving or in 
exhortation. Great exactness is, therefore, necessary in the 
use of this part of the Office : [1] first, that the child may not 
lack any of the benefits of regeneration through any omission 
in the rite by which it is conveyed ; [2] and, secondly, that 
the priest may not have guilt upon his soul through depriving 
the child, by any such omission, of the means of salvation. 

The essential parts of the rite have been already spoken of 
in the previous Introduction ; but it may here be repeated 
that without actual contact of the water with the person of 
the child, while the words are being spoken, there cannot be 
a Baptism. When and where immersion was the common 
practice, this contact of the water was inevitable ; but now 
that immersion is not used, some precautions are desirable. 

1. The water should be poured upon the child according to 
the Rubric, not sprinkled. This may be done from the hollow 
of the hand, or from a small shell of silver or other material. 

2. The water should be poured freely over the head of the 
child. 1 

3. To effect this properly, and with a reverent regard to 
the nature of the rite, the cap of the child must be removed 
from its head ; and not the hair only, but the flesh well laved. 

1 In Normandy fonts are often found with a small subsidiary basin 
and drain to receive the water as it flowed off from the child. Some 
ritualists consider that it is wrong for the water to flow back into the 
font, and if there is no such provision as that spoken of, allow it to fall on 
the floor of the Church. 



4. The hand or shell should be deliberately filled with 
water before the words are spoken. 

5. In reverent accordance with ancient and primitive 
practice, and also for the more certain contact of the water 
with the child, it should be poured on thrice, — at the naming 
of each Person of the Blessed Trinity. 

It is most necessary that the act of Baptism should habitually 
be thoroughly performed, primarily (of course) for the sake of 
the child, whose eternal interests are involved, but also that 
the essential nature of the external rite may be made quite 
evident to the Laity, and that full confidence may be estab- 
lished in the ministrations of the Clergy. 

There can be no question that affusion, if thoroughly 
performed, is amply sufficient for the due administration of 
the Sacrament of Baptism. In such a climate as ours, with 
such habits as those of modern times, and all its consequences 
considered, the dipping of infants could seldom be seemly, 
and would often be attended with danger. The "weakness " 
of the Rubric may justly be assumed (without supposing 
actual sickness) as the normal condition of infants brought up 
under such conditions, and the very clothing of infants is in 
itself a certificate of such weakness. Although not recognized 
in the Rubric until 1549, there can be little doubt that 
affusion was practised instead of immersion (at the discretion 
of the priest), in ancient as well as in modern times. 2 

SIGNING WITH THE CROSS. 

It has been already mentioned that in the Prayer Book of 
1549 the sign of the Cross was made upon the forehead and 
breast of the child at an earlier part of the service. In the 
ancient Office th*is signing took place at the very beginning of 
the Service for making a catechumen. The words used in the 
first Prayer Book were these : " N. Receive the sign of the 
holy Cross, both in thy forehead, and in thy breast, in token 
that thou shalt not be ashamed to confess thy faith in Christ 
crucified, and manfully to fight under His banner against sin, 
the world, and the devil, and to continue His faithful soldier 
and servant unto thy life's end. Amen." Thefirst part of these 
words came from the ancient Service, and the general idea of 
the remaining part is taken from those which accompanied 
two other consignations, one at the naming, and the other at 
the exorcism of the child, both also in the Office for making a 
catechumen. The anointing after the Baptism (and after the 
delivery of the Chrisom) was continued in the first Prayer 
Book with the words of the ancient Office, ' ' Then the Priest 
shall anoint the Infant upon the head, saying, Almighty God, 
the Father of our Lord Jesus Christ, Who hath regenerate 
thee by water and the Holy Ghost, and hath given unto thee 

2 See Lyndewood in Maskell's Mon. Rit. I. ccix., Rituale Rom. De formd 
Baptismi, and Catech. Trident, ii. 17. The latter speaks of affusion as the 
"general practice" at that time, the middle of the sixteenth century. 
[Comp. St. Thomas Aquinas, III. q/ucest. Ixvi. art. vii.] 



Ipublicfe baptism of infants. 



417 



fight under His banner, against sin, the world, 
and the devil ; and to continue Christ's faithful 
soldier and servant unto his life's end. Amen. 

IT Then shall the Priest say, 

SEEING now, dearly beloved brethren, that 
this Child is regenerate, and grafted into 
the body of Christ's Church, let us give thanks 
unto Almighty God for these benefits ; and with 
one accord make our prayers unto Him, that 
this Child may lead the rest of his life according 
to this beginning. 

*i\ Then shall be said, all kneeling, 

OUR Father, Which art in heaven, Hallowed 
be Thy Name. Thy kingdom come. Thy 
will be done in earth, As it is in heaven. Give 
us this day our daily bread. And forgive us our 
trespasses, As we forgive them that trespass 
against us. And lead us not into temptation ; 
But deliver us from evil. Amen. 



«z [Miss. Bobiehse. 
Mur. ii. 852.I 



►J* salutis in eodem Filio Suo Domino nostro 
Jesu Christo in vitam aoternam.] 



t"TAUDES et gratias Domino referamus, 
-L^ fratres dilectissimi, quod augere dignatus 
est ecclesias Suae congregationem per caros nostros, 
qui modo baptizati sunt. Petamus ergo de 
Domini misericordia ut baptismum sanctum, 
quod acceperunt, illibatum, inviolatum, et im- 
maculatum perferant ante tribunal Christl] 



remission of all thy sins : He vouchsafe to anoint thee with 
the unction of His Holy Spirit, and bring thee to the inherit- 
ance of everlasting life. Amen." 

Thus it will be seen that the present action and words 
represent the ancient usage, but that the use of anointing 
oil being discontinued and only the signing with the Cross 
retained, the words formerly used in the earlier part of the 
Service were substituted here for those which referred to the 
act of unction ; and " we receive this child into the congrega- 
tion of Christ's flock, and do sign him with the sign of the 
Cross," for the opening words which were previously addressed 
to the child itself. As the thirtieth Canon distinctly says, 
the signing with the Cross adds nothing to the virtue and 
perfection of the Baptism, so also we must remember that 
neither are the accompanying words, "We receive," etc., any 
essential part of the Baptism. They have sometimes been 
spoken of as if by them the child was "received into the 
Church :" but the act of Baptism is the true reception into 
the Church, and these words are a ceremonial declaration only 
of that fact. In this respect they are analogous to the words 
used by the Priest in the Marriage Service, after the essential 
part of the Office is completed by the solemn adjuration, 
"Those whom God hath joined together, let no man put 
asunder." As the Priest then "pronounces " that the married 
couple are "man and wife together," so here he pronounces 
that the baptized child has become one of the congregation of 
Christ's flock. This is made still more evident by the Rubric 
and words of the Office for Private Baptism, "... then, 
shall not he christen the child again, but shall receive him as one 
of the flock of true Christian people, saying thus, I certify you 
... is now by the laver of Regeneration in Baptism received 
into the number of the children of God, and heirs of ever- 
lasting life ..." Neither the words nor the act have any 
sacramental efficacy, but it is clear [1] that the latter (as a 
substitute for unction) is the emphatic part of this most sig- 
nificant, venerable, and even primitive rite ; and also that [2] 
any idea of an additional "reception into the Church" by 
the use of them tends to obscure the full completeness of that 
reception which is effected by the act of Baptism itself. 

The superstitious antipathy which the Puritans entertained 
for the material figure and for the sign of the Cross led the 
reforming Divines to try and conciliate them by not printing 
it in the places where it was customary to use it in the Ser- 
vices of the Church ; but no pressure could prevail on them, 
in any of the revisions, to remove its obligatory use from the 
Baptismal Office. It is not worth while to occupy any space 
with the always weak and often wicked arguments that were 
alleged against the use of this holy sign ; but, as the thirtieth 
Canon [a.d. 1603] was framed to be a general reply to them, 
and is referred to in the Rubric at the end of the Service, it 
is inserted below as an illustration of the temperate yet firm 
line which the Reformers took on this subject. 1 Among 

1 CANON 30. 
The Lawful Use of the Cross in Baptism explained. 
We are sorry that his Majesty's most princely care and pains taken in 



Archbishop Sancroft's MSS. in the Bodleian Library there is 
an interesting memorandum resjjeeting the authorship of this 
Canon. He writes, ' ' The declaration concerning the Crosse 

the Conference at Hampton Court, amongst many other points, touching 
this one of the Cross in Baptism, hath taken no better effect with many, 
but that still the use of it in Baptism is so greatly stuck at and impugned. 
For the further declaration therefore of the true use of this ceremony, and 
for the removing all such scruple as might any ways trouble the consciences 
of them who are indeed rightly religious, following the royal steps of our 
most worthy King, because he therein followeth the rules of the Scriptures, 
and the practice of the Primitive Church : we do commend to all the true 
members of the Church of England these our directions and observations 
ensuing. 

First, it is to be observed, that although the Jews and Ethnicks derided 
both the Apostles and the rest of the Christians for preaching and believing 
in Him Who was crucified upon the Cross; yet all, both Apostles and 
Christians, were so far from being discouraged from their profession by 
the ignominy of the Cross, as they rather rejoiced and triumphed in it. 
Yea, the Holy Ghost by the mouths of the Apostles did honour the name 
of the Cross (being hateful among the Jews) so far, that under it He 
comprehended not only Christ crucified, but the force, effects, and merits 
of His Death and Passion, with all the comforts, fruits, and promises, 
which we receive or expect thereby. 

Secondly, the honour and dignity of the name of the Cross begat a 
reverend estimation even in the Apostles' times (for aught that is known 
to the contrary) of the sign of the Cross which the Christians shortly after 
used in all their actions : thereby making an outward show and profession, 
even to the astonishment of the Jews, that they were not ashamed to 
acknowledge Him for their Lord and Saviour, Who died for them upon the 
Cross. And this sign they did not only use themselves with a kind of 
glory, when they met with any Jews, but signed therewith their children 
when they were christened, to dedicate them by that badge to His service, 
whose benefits bestowed upon them in Baptism the name of the Cross did 
represent. And this use of the sign of the Cross in Baptism was held in 
the Primitive Church, as well by the Greeks as the Latins, with one 
consent and great applause. At what time, if any had opposed themselves 
against it, they would certainly have been censured as enemies of the name 
of the Cross, and consequently of Christ's merits, the sign whereof they 
could no better endure. This continual and general use of the sign of the 
Cross is evident by many testimonies of the ancient Fathers. 

Thirdly, it must be confessed, that in process of time the sign of the 
Cross was greatly abused in the Church of Rome, especially after that cor- 
ruption of Popery had once possessed it. But the abuse of a thing doth 
not take away the lawful use of it. Nay, so far was it from the purpose of 
the Church of England to forsake and reject the Churches of Italy, France, 
Spain, Germany, or any such like Churches, in all things which they held 
and practised, that, as the Apology of the Church of England confesseth, 
it doth with reverence retain those ceremonies, which do neither endamage 
the Church of God, nor offend the minds of sober men ; and only departed 
from them in those particular points, wherein they were fallen both from 
themselves in their ancient integrity, and from the Apostolical Churches, 
which were their first founders. In which respect, amongst some other 
very ancient ceremonies, the Sign of the Cross in Baptism hath been retained 
in this Church, both by the judgement and practice of those reverend 
Fathers and great Divines in the days of King Edward the Sixth, of whom 
some constantly suffered for the profession of the truth ; and others being 
exiled in the time of Queen Mary, did after their return, in the beginning of 
the reign of our late dread Sovereign, continually defend and use the same. 
This resolution and practice of our Church hath been allowed and approved 
by the censure upon the Communion Book in King Edward the Sixth his 
days, and by the harmony of Confessions of later years : because indeed 
the use of this Sign in Baptism was ever accompanied here with such 
sufficient cautions and exceptions against all Popish superstition and error, 
as in the like cases are either fit or convenient. 

First, the Church of England, since the abolishing of Popery, hath ever 
held and taught, and so doth hold and teach still, that the Sign of the Cross 
used in Baptism is no part of the substance of that Sacrament: for when 
the minister, dipping the infant in water, or laying water upon the face of 
it, (as the manner also is,) hath pronounced these words, / baptize thee in 
the Name of the Father, and of the Son, and of the Holy Ghost, the infant is 



2d 



4iS 



Ipublicfe IBaptism of infants. 



II Then shall the Priest say, 
"TTTE yield Thee hearty thanks, most merciful 
V V Father, that it hath pleased Thee to 
regenerate this Infant with Thy Holy Spirit, to 
receive him for Thine own Child by adoption, 
and to incorporate him into Thy holy Church. 
And humbly we beseech Thee to grant, that he, 
being dead unto sin, and living unto righteous- 
ness, and being buried with Christ in His death, 
may crucify the old man, and utterly abolish the 
whole body of sin ; and that, as he is made par- 
taker of the death of Thy Son, he may also be 
partaker of His resurrection ; so that finally, with 
the residue of Thy holy Church, he may be an 
inheritor of Thine everlasting kingdom ; through 
Christ our Lord. Amen. 

IT Then, all standing np, the Priest shall say to the 
Godfathers and Godmothers this exhortation fol- 
lowing. 

FORASMUCH as this Child hath promised by 
you his sureties to renounce the devil and 
all his works, to believe in God, and to serve 
Him ; ye must remember, that it is your parts 
and duties to see that this Infant be taught, so 
soon as he shall be able to learn, what a solemn 
vow, promise, and profession, he hath here made 
by you. And that he may know these things 
the better, ye shall call upon him to hear Ser- 
mons, and chiefly ye shall provide, that he may 
learn the Creed, the Lord's Prayer, and the Ten 
Commandments, in the vulgar tongue, and all 



<j [Miss. Bobiense. 
Mur. ii. 852.) 



* S. §. Also in 
form of Latin Rub- 
ric. This exhorta- 
tion varies in its 
phraseology, but is 
always the same in 
substance. 



P'T^vOMINE Deus Omnipotens, famulos Tuos, 
L -Ly quos jussisti renasci ex aqua et Spiritu 
Sancto ; conserva in eis baptismum sanctum 
quod acceperunt, et in nominis Tui sanctifica- 
tionem perficere dignare, ut proficiat in illos 
gratia Tua semper, et quod Te ante donante sus- 
ceperunt, vitse suae integritate custodiant] 



ICOMAL T ]SrDE ow godfadre and godmodre, 
on holy chirche bihalue, that ye chargen 
the fadur and the modur of this child, that they 
kepe this child in to the age of seuen jere, that 
hit beo from her and water, and from alle other 
mischeues and periles that my3ten to him byfalle, 
throuj miskepinge, and also that ye or they 
techen his ry3te bileue, hure pater noster, and 
hure Ave Maria, and hure Credo, or do him to 
beo taujte : and also that ye wasthe youre hondes 
or ye gon out of Chirche : and also that hit beo 
confermed the next tyme that the byssop cometh 



in the Canons of 1603 was not made by Bishop Overall, but 
by Bishop Bilson." [Sancroft's MSS. vol. cxxxvi. fol. 177.] 

THE THANKSGIVING. 

The old Office of Baptism, and that of 1549, concluded with 
the ceremonies which supplemented the Baptism itself, and 
which were discontinued in 1552 ; except that it was always 
the practice of the Church of England for the Priest to give 
a charge to the godfathers and godmothers respecting the 
future life of the child. But from the above address and 
prayer taken out of an ancient Italian Missal, written before 
a.d. 1100, it would appear that the revisionists of 1552 had a 
precedent for their innovation, though not perhaps exactly 
that here printed. The use of the Lord's Prayer'in this place 
is, at least, analogous with the custom of the Primitive Church, 
in which the newly baptized were permitted and enjoined to 
say it for the first time immediately they had become Christians 
by Baptism. 1 

The address which is placed as a preface to the Lord's Prayer 



fully arid perfectly baptized. So as the Sign of the Cross being afterwards 
used, doth neither add any thing to the virtue and perfection of Baptism, 
nor being omitted, doth detract any thing from the effect and substance 
of it. 

Secondly, it is apparent in the Communion Book, that the infant baptized 
is, by virtue of Baptism, before it be signed with the Sign of the Cross, 
received into the congregation of Christ's flock, as a perfect member thereof, 
and not by any power ascribed unto the Sign of the Cross. So that for the 
very remembrance of the Cross, which is very precious to all them that 
rightly believe in Jesus Christ, and in the other respects mentioned, the 
Church of England hath retained still the Sign of it in Baptism; following 
therein the primitive and apostolical Churches, and accounting it a lawful 
outward ceremony and honourable badge, whereby the infant is dedicated 
to the Service of Him that died upon the Cross, as by the words used in 
the Book of Common Prayer it may appear. 

Lastly, the use of the Sign of the Cross in Baptism being thus purged 
from all Popish superstition and error, and reduced in the Church of England 
to the primary institution of it, upon those true rules of doctrine concern- 
ing things indifferent, which are consonant to the Word of God, and the 
judgement of all the ancient Fathers, we hold it the part of every private 
man, both minister and other, reverently to retain the true use of it pre- 
scribed by public authority : considering that things of themselves indif- 
ferent do in some sort alter their natures, when they are either commanded 
or forbidden by a lawful magistrate ; and may not be omitted at every man's 
pleasure, contrary to the law, when they be commanded, nor used when 
they are prohibited. 

1 Apost. Const, vii. 44, 45. 



shews that it and the Collect which follows are to be used [1] 
as an act of thanksgiving for the regeneration of the child by 
Baptism, and [2] as a prayer for the child's final perseverance 
in the way of salvation in which it has now been placed ; and 
thus these few words give a key to the doctrine of the Church 
respecting the condition of the baptized. It is also to be 
observed that the use of the Lord's Prayer immediately after 
Baptism is an act of thanksgiving similar to that compre- 
hended in its use immediately after Communion ; and when 
the Church bids us "with one accord to make our prayers" 
to God in the very words of our Blessed Lord, it is with the 
obvious intention of making that prayer the central point of 
devotional expression and devotional unity ; a prayer as 
capable of expressing with one accord the highest praise and 
thanksgiving, as it is of expressing the deepest penitence and 
humiliation. 2 

Of the Collect which follows it need only be remarked that 
it shews an unhesitating faith in the effects of Holy Baptism ; 
and also an unhesitating conviction that without final per- 
severance on the part of those who have been baptized, and 
have afterwards come to years of discrimination between good 
and evil, there is no hope of the attainment of that everlasting 
kingdom of which their regeneration has made them heirs. 

At the Savoy Conference of 1661 the Presbyterians objected 
to this Act of Thanksgiving after Baptism, — "We cannot in 
faith say that every child that is baptized is ' regenerated by 
God's Holy Spirit ; ' at least, it is a disputable point, and 
therefore we desire it to be otherwise expressed." To this 
the Bishops replied as follows, — having previously referred 
to John iii. and Acts iii. 3, for proof that "Baptism is our 
spiritual regeneration," and that by it "is received remission 
of sins," — "Seeing that God's Sacraments have their effects, 
where the receiver doth not 'ponere obicem,' put any bar 
against them (which chddren cannot do) ; we may say in faith 
of every child that is baptized, that it is regenerated by God's 
Holy Spirit ; and the denial of it tends to anabaptism, and 
the contempt of this holy Sacrament, as nothing worthy, nor 
material whether it be administered to children or no. " s 
Although this objection and its answer are contained in few 
words, they represent the substance of a long controversy, 

2 See note on the Lord's Prayer, p. 185. 

3 Carpweix's Conf. p. 356. 



Pufclicfe OBapttsm of Infante. 



419 



other things which a Christian ought to know 
and believe to his soul's health ; and that this 
Child may be virtuously brought up to lead a 
godly and a Christian life ; remembering always, 
that baptism doth represent unto us our profes- 
sion, which is, to follow the example of our 
Saviour Christ, and to be made like unto Him ; 
that, as He died, and rose again for us, so should 
we, who are baptized, die from sin, and rise again 
unto righteousness ; continually mortifying all 
our evil and corrupt affections, and daily pro- 
ceeding in all virtue and godliness of living. 

IT Then shall he add and say, 

TE are to take care that this Child be brought 
to the- Bishop to be confirmed by him, so 
soon as he can say the Creed, the Lord's Prayer, 
and the Ten Commandments, in the vulgar 
tongue, and be further instructed in the Church- 
Catechism set forth for that purpose. 

IT It is certain, by God's word, that b Children which 
are baptized, dying before they commit actual sin, 
are undoubtedly saved. 



II To take away all scruple concerning the use of the 
sign of the Cross in Baptism ; the true explication 
thereof, and the just reasons for the retaining of 
it, may be seen in the xxxth Canon, first published 
in the year rf MDCIV. 



<t £•• V. Rubric. 



l> Originally written 
"Persons" in the 
MS., but altered to 
"Children " in ink 
of the same colour 
as that used in the 
body of the MS., 
and in a very simi- 
lar hand. In the 
black-letter Prayer 
Book of 1636 it is 
similarly altered in 
the hand of Bishop 
Cosin. [See p. 40.J 

r Articles to stablish 
Christian quietness, 

1536. (WlLKINS' 

Coitc. iii. 818.] 



it See p. 417. 



to contre : and al this cloeth in peyne of cor- 
synge. 



"OIMILITER compatri et c.ommatri injungatur 
^-J docere infantem Pater noster et Ave Maria 
et Credo in Deum, 1 vel doceri facere ; quod chris- 
male deferatur ad Ecclesiam ; similiter quod con- 
firmetur, quando citius Episcopus advenerit cir- 
cum partes per septem milliaria. 



^TNFANTS, Innocents, and Children . 
the sacrament of baptism do also 



• • by 
obtain 
remission of their sins, and be made thereby the 
very sons and children of God. Insomuch as 
infants, dying in their infancy, shall undoubtedly 
be saved thereby, and else not. 



and the decision of the Church of England ; a decision 
deliberately expressed, and in the most solemn way, by words 
spoken to Almighty God, in this prayer. 

Forasmuch as this Child hath promised] Some form of Ex- 
hortation to the Sponsors is directed in all the ancient Bap- 
tismal Offices of the Church of England, sometimes in a Latin 
Rubric stating the substance of what the Priest was to say, 
and at others in the vernacular of the day. The above is 
found in a York Manual belonging to York Minster Library, 
and is also in a MS. Manual bought a. d. 1404-1-i, for the long- 
vanished Chapel of South Charford, Breamore, near Salisbury. 
[Mus. Brit. Bibl. Reg. MS. 2 A. xxi.] The present Exhorta- 
tion restricts the responsibility of Sponsors to the spiritual 
oversight of their godchildren ; but even this responsibility is 
practically in abeyance while the parents are living, since to 
them is assigned, in the first place, the duty of bringing up 
in a Christian manner the children whom God's Providence 
has given them. 

Bishop Cosin erased from this Exhortation the woixls, "call 
upon them to hear Sermons, and chiefly ye shall," and substi- 
tuted in a later part, "ye shall call upon them at due time 
hereafter to frequent the Divine Service, and to hear Sermons 
in the Church, putting them in remembrance that " Baptism 
doth represent, etc. The charge respecting Confirmation was 
also formed by him out of the former Rubric, by whicli the 
same thing was enjoined. 

It is certain, by God's word] This Rubric is, in part, a 
reproduction of words which appeared first in "Articles to 
establish Christian quietness," put forth by the authority of 
Henry VIII. in 153fi ; afterwards in the "Institution of a 
Christian Man," which was printed in the following year; 
and, thirdly, in the Rubric before the Confirmation Service. 
When introduced into the latter Rubric, the words "and else 
not " were dropped, and the object of their introduction there 
was to shew that Confirmation was not essential to the sal- 
vation of baptized Infants. 



Neither in this Rubric, nor in any other formulary of the 
Church of England, is any decision given as to the state of 
infants dying without Baptism. Bishop Bethell says [Re- 
generation in Baptism, p. xiv] that the common opinion of 
the ancient Christians was, that they are not saved : and as 
our Lord has given us such plain words in John iii. 5, this 
seems a reasonable opinion. Hut this opinion does not involve 
any cruel idea of pain or suffering for little ones so deprived 
of the Sacrament of new birth by no fault of their own. It 
rather supposes them to be as if they had never received the 
gift of an immortal spirit [1 Thess. v. 23] for spiritual existence, 
when they might, through the care and love of their parents, 
have been reckoned among the number of those "in whom 
is no guile," and " who follow the Lamb whithersoever He 
goeth." Most persons would, however, prefer to think with 
the wise and good Bishop Sanderson. "Into some men it 
maybe," he writes, "and extraordinarily (especially in the 
want of ordinary means) God may infuse faith and other 
graces accompanying salvation, as also (modo nobis incognito) 
make supply unto Infants unbaptized some other way, by the 
immediate work of His Holy and Almighty Spirit, without 
the use of the outward means of the Word and Sacraments. 
Of which extraordinary work we cannot pronounce too spar- 
ingly ; the special use whereto it serveth us being the sus- 
pending of our censures, not rashly to pass the sentence of 
damnation upon those Infants or Men that want the ordinary 
outward means, since we are not able to say how God in 
His infinite power can, and how in His rich mercy He hath, 
doth, or will deal with them." [Sanderson's Pax Eccle&iai, 
p. 71.] 

1 On a font at Bradley in Lincolnshire there is the inscription— 

" iPntcr noster nuc mnrin nnrj cvir&e 
Icrcn jje chulo fit cb ncor," 

!\ curious perpetual reminder of the admonition given fit the font. 



THE MINISTRATION OF 

PRIVATE BAPTISM OF CHILDREN IN HOUSES. 



If The Curates of every parish shall often admonish 
the people, that they defer not the Baptism of 
their Children longer than the first or second 
Sunday next after their birth, or other Holyday 
falling between, unless upon a great and reasonable 
cause, to be approved by the Curate. 

| 

1T And also they shall warn them, that •without like 
great cause, and necessity, they procure not their 
Children to be baptized at home in their houses. 
But when need shall compel them so to do, then 
Baptism shall be administered on this fashion. 

H First, let the Minister of the Parish (or in his 
absence, any other lawful Minister that can be 
procured) with them that are present call upon 
God, and say the Lord's Prayer, and so many of 
the Collects appointed to be said before in the 
Form of Publick Baptism, as the time and present 
exigence will suffer. And then, the Child being 
named by some one that is present, the Minister 
shall pour Water upon it, saying these words ; 

~^T I baptize thee In the Name of the 
-l-N • Father, and of the Son, and of the 
Holy Ghost. Amen. 

IT Then, all kneeling down, the Minister shall give 
thanks unto God, and say, 

\ \7~E yield Thee hearty thanks, most merciful 
' V Father, that it hath pleased Thee to 
regenerate this Infant with Thy Holy Spirit, to 
receive him for Thine own Child by adoption, and 
to incorporate him into Thy holy Church. And 
we humbly beseech Thee to grant, that as he is 
now made partaker of the death of Thy Son, so 
he may be also of His resurrection ; And that 
finally, with the residue of Thy Saints, he may 
inherit Thine everlasting kingdom ; through the 
same Thy Son Jesus Christ our Lord. Amen. 



l.% 



" Non licet aliquem baptizare in aula vel in camera 
vel in aliquo loco private, sed duntaxat in Ecclesiis 
in quibus sunt fontes ad hoc specialiter ordinati, 
nisi fuerit Alius regis vel principis, vel saltern 
necessitas emerserit propter quam ad Ecclesiam 
accessus absque periculo haberi non potest. 

i IT *Notandum est quod quilibet sacerdos parochialis 
debet parochianis suis formam baptizandi in aqua 
pura . . . frequenter in diebus dominicis exponere, 
ut si necessitas emergat sciant parvulos in forma 
ecclesise baptizare, proferendo formam verborum 
baptismi in lingua materna ... sic dicendo : 



T" CRISTENE thee A. in the name of the 
-L Fadir, and of the Sone, and of the Holy 
Gost. Amen. 



PRIVATE BAPTISM OF INFANTS. 

The Baptism of Infants who were in extreme danger was 
provided for by certain Rubrics at the end of the Office in the 
ancient Manuals of the Church of England, and these Rubrics 
made no mention of any prayer being used, or any other 
words than those essential to Baptism. These Rubrics form 
the foundation of our present Office for Private Baptism. In 
the first Prayer Book, that of 1549, the person baptizing was 
directed to "call upon God for His grace, and say the Lord's 
Prayer, if the time suffice :" the use of the Lord's Prayer 
with that special intention being doubtless what was meant, 
and not any extempore prayer. But in 1661, Bishop Cosin 
suggested the substitution of the words " call upon God, and 
say the Lord's Prayer, and so many of the Collects appointed," 
etc. Probably great latitude had been introduced under a 
misinterpretation of the former Rubric, and the alteration 
was intended to suppress the use of extempore prayer in 
Private Baptisms by giving an authorized form to be used. 
At the same time the spirit of the old Rubrics was retained 
in the words, "as the time and present exigence will suffer," 
shewing that the prayers were not to be considered as an 



essential part of Baptism, and that if the child is supposed to 
be dying rapidly, it is to be baptized at once. The Collect of 
Thanksgiving was also introduced from the public Service. 
Various attempts had been made to alter the rules of the 
Church, so as entirely to exclude Baptism by lay persons, 
even in case of extreme emergency, but these attempts were 
so contrary to the spirit of the ancient Church that they were 
never allowed to prevail, 1 beyond the extent of so modifying 
the Rubric as effectually to discourage lay Baptism when there 
was no necessity for it. 

In addition to the Rubrics of this Office, there is also a 
special law of the Church on the subject of Private Baptism, 
the definite words of which make it a good guide both for 
Clergy and Laity. It is as follows : — 

"Canon 69. 
"Ministers not to defer Christening, if the Child be in danger. 

" If any Minister, being duly, without any manner of collu- 
sion, informed of the weakness and danger of death of any 

1 See Cakdwell's Synodalia, i. 135, for a proposed Canon on the subject, 
and the Introduction to the Baptismal Offices. 



pritmtc 'Baptism of Jnfants. 



421 



I And let them not doubt, but that the Child so 

baptized is lawfully and sufficiently baptized, and 
ought not to be baptized again. Yet nevertheless, 
if the Child, which is after this sort baptized, do 
afterward live, it is expedient that it be brought 
into the Church, to the intent that, if the " Minister 
of the same Parish did himself baptize that Child, 
the Congregation may be certified of the true 
Form of Baptism, by him privately before used : 
In which case he shall say thus, 

I CERTIFY you, that according to the due 
and prescribed Order of the Church, at suck 
a time, and at stick a place, before divers wit- 
nesses I baptized this Child. 

II But if the Child were baptized by any other lawful 

c Minister, then the Minister of the Parish where 
the Child was born or christened, shall examine 
and try whether the Child be lawfully baptized, or 
no. In which case, if those that bring any Child 
to the Church do answer, that the same Child is 
already baptized, then shall the Minister examine 
them further, saying, 

BY Avhom was this Child baptized 1 
Who was present when this Child was 
baptized 1 

Because some things essential to this Sacrament 
may happen to be omitted through fear or haste, 
in such times of extremity ; therefore I demand 
further of you, 

With what matter was this Child baptized % 
With what words was this Child baptized 1 

IT And if the Minister shall find by the answers of such 
as bring the Child, that all things were done as 
they ought to be ; then shall not he christen the 
Child again, but shall receive him as one of the 
flock of true Christian people, saying thus, 



a Until 1661, "Priest 
or Minister." 



c Noil licet laico vel 
mulieri aliquem 
baptizare nisi in 
articulo necessita- 
tis. Si vero vir et 
mulier adessent 
7ibi immineret ne- 
cessitatis arliculus 
baptizandi puer- 
ttm, et 71011 esset 
alius minister ad 
hoc magis idoneus 
pr&sens, vir citius 
baptizaret et non 
mulier; nisi forte 
mulier melius sci- 
ret verba sacra- 
mentalia quavi 
vir, vel aliud im- 
peditnentum subes- 
set. S. g. [See 
also p. 404.] 



II Et si puer fuerit baptizatus secundum illam formam, 
caveat sibi unusquisque ne iterum eundem bap- 
tizet : sed si hujusmodi parvuli convalescant, 
deferantur ad ecclesiam et dicantur super eos 
exorcismi et cathechismi cum unctionibus et 
omnibus aliis supradictis prseter immersionem aquae 
et formam baptismi, quae omnino sunt omittenda, 
videlicet : Quid petis ,< et ab hinc usque ad ilium 
locum quo Sacerdos debeat parvulum chrismate 
linire. 



IT *Et ideo si laicus baptizaverit puerum, antequam 
deferatur ad ecclesiam, interroget Sacerdos dili- 
genter quid dixerit, et quid fecerit : 



et si invenerit laicum discrete et debito modo 
baptizasse, et formam verborum baptismi ut supra 
in suo idiomate integre protulisse, approbet 
factum, et non rebaptizet eum. 



I CERTIFY you, that in this case all is well 
done, and according unto due order, con- 
cerning the baptizing of this Child ; who being 
born in original sin, and in the wrath of God, is 
now, by the laver of Regeneration in Baptism, 
received into the number of the children of God, 
and heirs of everlasting life : for our Lord Jesus 
Christ doth not deny His grace and mercy unto 
such Infants, but most lovingly doth call them 
unto Him, as the holy Gospel doth witness to our 
comfort on this wise. 



S. Mark x. 13-16. 

THEY brought young children to Christ, that 
He should touch them ; and His disciples 
rebuked those that brought them. But when 
Jesus saw it, He was much displeased, and said 
unto them, Suffer the little children to come unto 
Me, and forbid them not ; for of such is the 
Kingdom of God. Verily I say unto you, Who- 
soever shall not receive the Kingdom of God as 
a little child, he shall not enter therein. And 



infant unbaptized in his parish, and thereupon desired to go 
or come to the place where the said infan^ remaineth, to 
baptize the same, shall either wilfully refuse so to do, or of 
purpose, or of gross negligence, shall so defer the time, as, 
when he might conveniently have resorted to the place, and 
have baptized the said infant, it dieth, through such his 
default, unbaptized ; the said Minister shall be suspended for 
three months ; and before his restitution shall acknowledge 
his fault, and promise before his Ordinary, that he will not 
wittingly incur the like again. Provided, that where there 
is a Curate, or a Substitute, this Constitution shall not extend 
to the Parson or Vicar himself, but to the Curate or Substi- 
tute present." 1 

It cannot be said that there is never any "collusion" in 
this matter, and the clergyman is therefore bound to make 
strict inquiry as to the condition of the child whose Baptism 
in private is required. Objection to the rite being admin- 
istered during time of Divine Service, the expense of a 
"christening feast," desire to make sure of "burial money" 
(which is lost when children die unbaptized), are all reasons 

1 The last words, of course, refer to a non-resident Parson or Vicar, 
"Curate" being used in the comprehensive sense of the clergyman in 
actual charge of the parish. 



that have come within the writer's experience : and, except 
in cases where there is manifest danger of death, it is best 
both for the Clergy and the Laity that a medical certificate 
should be provided, stating that there is weakness or disease 
which renders the infant incapable of being brought to Church 
for public Baptism without risk. 

The remaining part of what is printed under the heading, 
"The Ministration of Private Baptism of Children in Houses," 
is an adaptation to the case of such children of that part of 
the Office for Baptism which is not used in private. 

The object of bringing a convalescent child who has been 
clinically baptized to Church is twofold. [1] First, that a 
solemn public recognition may be made of the child's regen- 
erated condition by the Priest "receiving him as one of the 
flock of true Christian people" in the face of the Church : and 
[2], secondly, that the child, by its sureties, may make those 
solemn engagements of the Baptismal vow which were omitted 
when it was supposed that the infant would not "come of 
age " to be capable of fulfilling them. 

The form in which the certification is to be given when it 
is to be made by the clergyman who has himself baptized the 
child was not defined until the revision of 1661. In Bishop 
Cosin's Durham Book he lias written the following proposed 



422 



prtoatc baptism of infants. 



He took them up in His arras, put His hands 
upon them, and blessed them. 

ir After the Gospel is read, the Minister shall make 
this brief Exhortation upon the words of the 
Gospel. 

BELOVED, ye hear in this Gospel the words 
of our Saviour Christ, that He com- 
manded the children to be brought unto Him ; 
how He blamed those that would have kept them 
from Him ; how He exhorted all men to follow 
their innocency. Ye perceive how by His out- 
ward gesture and deed He declared His good will 
toward them ; for He embraced them in His 
arms, He laid His hands upon them, and blessed 
them. Doubt ye not therefore, but earnestly 
believe, that He hath likewise favourably received 
this present Infant ; that He hath embraced him 
with the arms of His mercy ; and (as He hath 
promised in His holy Word) will give unto him 
the blessing of eternal life, and make him par- 
taker of His everlasting kingdom. Wherefore, 
we being thus persuaded of the good will of our 
heavenly Father, declared by His Son Jesus 
Christ, towards this Infant, let us faithfully and 
devoutly give thanks unto Him, and say the 
prayer which the Lord Himself taught us. 

OUR Father, Which art in heaven, Hallowed 
be Thy Name. Thy kingdom come. Thy 
will be done in earth, As it is in heaven. Give 
us this day our daily bread. And forgive us our 
trespasses, As we forgive them that trespass 
against us. And lead us not into temptation ; 
But deliver us from evil. Amen. 

ALMIGHTY and everlasting God, heavenly 
-£-»- Father, we give Thee humble thanks, 
that Thou hast vouchsafed to call us to the know- 
ledge of Thy grace, and faith in Thee : Increase 
this knowledge, and confirm this faith in us ever- 
more. Give Thy Holy Spirit to this Infant, that 
he, being born again, and being made an heir of 
everlasting salvation, through our Lord Jesus 
Christ, may continue Thy servant, and attain 
Thy promise ; through the same our Lord Jesus 
Christ Thy Son, Who liveth and reigneth with 
Thee and the Holy Spirit, now and for ever. 
Amen. 

IT Then shall the Priest demand the Name of the 
Child ; which being by the Godfathers and God- 
mothers pronounced, the Minister shall say, 

DOST thou, in the name of this Child, renounce 
the devil and all his works, the vain pomp 
and glory of this world, with all covetous desires 



of the same, and the carnal desires of the flesh, 
so that thou wilt not follow, nor be led by them? 



Answer. 



I renounce them all. 

^1 Minister. 

DOST thou believe in God the Father Al- 
mighty, Maker of heaven and earth 1 

And in Jesus Christ His only-begotten Son 
our Lord 1 And that He was conceived by the 
Holy Ghost ; born of the Virgin Mary ; that He 
suffered under Pontius Pilate, was crucified, dead, 
and buried ; that He went down into hell, and 
also did rise again the third day; that He ascended 
into heaven, and sitteth at the right hand of God 
the Father Almighty ; and from thence shall 
come again at the end of the world, to judge the 
quick and the dead 1 

And dost thou believe in the Holy Ghost ; 
the holy Catholick Church ; the Communion of 
Saints ; the Remission of sins ; the Resurrection 
of the flesh ; and everlasting life after death 1 

IT Answer. 
All this I stedfastly believe. 
IT Minister. 
\ I TILT thou then obediently keep God's holy 
V V will and commandments, and walk in the 
same all the days of thy life ? 

IT Answer. 
I will. 

H Then the Priest shall say, 
\ \7~E receive this Child into the congregation 
VV of Christ's flock, and do + sign him 
with the sisrn of the Cross, in token „ 

o _i_ Here the 

that hereafter he shall not be ashamed Priest sMii 
to confess the faith of Christ cruci- ™^ a cr °H 
fied, and manfully to fight under ciuids /ore- 
His banner, against sin, the world, 
and the devil ; and to continue Christ's faithful 
soldier and servant unto his life's end. Amen. 

IT Then shall the Priest say, 

SEEING now, dearly beloved brethren, that 
this Child is by Baptism regenerate, and 
grafted into the body of Christ's Church, let us 
give thanks unto Almighty God for these benefits; 
and with one accord make our prayers unto Him, 
that this Child may lead the rest of his life accord- 
ing to this beginning. 

IT Then shall the Priest say, 

WE yield Thee hearty thanks, most merciful 
Father, that it hath pleased Thee to 



form : ". . . in which case he shall say thus: I certify you 
that, according to the due and prescribed Order of the Church, 
in case of necessity, at such a time, and in such a place, and 
before divers witnesses, I administered private Baptism to 
this child, who being born in original sin, etc., ut infra." 
From this it would appear that the whole of the following 
part of the form, as afterwards printed, was intended by him 
to have been used in every ease. The internal evidence of 
the Office seems to indicate such an intention also, and pro- 
bably the omission is a clerical error, which has arisen from 
Cosin not writing the whole at length in his MS. revision. 

Cosin also transferred the Lord's Prayer from the place 
which it here occupies, and which is that of the old Office, 
.to the same place as it occupies in the ordinary Service for 



Public Baptism : but although his alteration is left as he 
wrote it, while erasures are on either side, it was not printed, 
and the two forms of the Office do not agree. 

At the end of the Exhortation in the Prayer Books, as they 
stood before 1661, there was a Rubric, li And so forth, as in 
Public Baptism." This Rubric was erased by Cosin, and he 
substituted, " Then shall he add a?id say, Furthermore, I 
require you to take care ut supra in public Baptism." This 
supplementary charge is not printed in the Sealed books, yet 
it seems clear that its omission was a clerical error, and that 
it ought to be inserted by the clergyman when he uses the 
Office. 

There is, in fact, a certain want of exact consistency about 
the use of this Office (and the same is observable in the use 



Prtoate baptism of 3lnfant0. 



42; 



regenerate this Infant with Thy Holy Spirit, to 
receive him for Thine own Child by adoption, 
and to incorporate him into Thy holy Church. 
And humbly we beseech Thee to grant, that he, 
being dead unto sin and living unto righteousness, 
and being buried with Christ in His death, may 
crucify the old man, and utterly abolish the whole 
body of sin ; and that, as he is made partaker of 
the death of Thy Son, he may also be partaker 
of His resurrection ; so that finally, with the 
residue of Thy holy Church, he may be an 
inheritor of Thine everlasting kingdom ; through 
Jesus Christ our Lord. Amen. 



IT Then, all standing up, the Priest shall say to the 
Godfathers and Godmothers this Exhortation fol- 
lowing. 

FORASMUCH as this Child hath promised 
by you his sureties to renounce the devil 
and all his works, to believe in God, and to serve 



Him ; ye must remember, that it is your parts 
and duties to see that this Infant be taught, so 
soon as he shall be able to learn, what a solemn 
vow, promise, and profession, he hath here made 
by you. And that he may know these things the 
better, ye shall call upon him to hear Sermons ; 
and chiefly ye shall provide, that he may learn 
the Creed, the Lord's Prayer, and the Ten Com- 
mandments, in the vulgar tongue, and all other 
things which a Christian ought to know and 
believe to his soul's health ; and that this Child 
may be virtuously brought up to lead a godly 
and a Christian life ; remembering always, that 
Baptism doth represent unto us our profession ; 
which is, to follow the example of our Saviour 
Christ and to be made like unto Him ; that, as 
He died, and rose again for us, so should we, who 
are baptized, die from sin and rise again unto 
righteousness ; continually mortifying all our evil 
and corrupt affections, and daily proceeding in all 
virtue and godliness of living. 



IT But if they which bring the Infant to the Church 
do make such uncertain answers to the Priest's 
questions, as that it cannot appear that the Child 
was baptized with Water, In the Name of the 
Father, and of the Son, and of the Holy Ghost, 
(which are essential parts of Baptism,) then let 
the Priest baptize it in the form before appointed 
for Publick Baptism of Infants ; saving that at 
the dipping of the Child in the Font, he shall use 
this form of words. 

IF thou art not already baptized, A 7 . I baptize 
thee In the Name of the Father, and of 
the Son, and of the Holy Ghost. Amen. 




. " Si vero dubitet rationabiliter Sacerdos utrum 
infans ad baptizandum sibi oblatus prius in forma 
debita fuerit baptizatus vel non, debet omnia 
perficere cum eo sicut cum alio quern constat sibi 
non baptizatum, pneterquam quod verba sacra- 
mentalia essentialia proferre debeat sub conditione, 
hoc modo dicendo : 



JV. si baptizatus es, ego non rebaptizo te : sed si 
nondum baptizatus es, ego baptizo te, in nomine 
Patris, et Filii, et Spiritus Sancti. Amen. 
Sub aspersione vel immersione ut supra. 



of the unreformed Office "ad faciendum Catechumenum ") 
over a baptized child. It is also impossible to follow it 
exactly if an attempt is made to amalgamate it with the 
Office for Public Baptism. It was probably intended to be 
used at the font, but no water should be placed in the 
latter. 

CONDITIONAL BAPTISM. 

The earliest mention of conditional Baptism is in the 
statutes of St. Boniface, Archbishop of Mentz about A.d. 745. 
His words as given by Martene [de Antiq. rit. i. 163, ed. 
1636] are, "Si de aliquibus dubium sit, utrum sint baptizati, 
absque ullo scrupulo baptizentur ; his tamen verbis pra> 
missis : Non te rebaptizo, sed si nondum es baptizatus, etc." 
It is not probable that Boniface would originate this form, 



nor is it likely that the whole Western Church would so 
exactly have adopted any form originated by him ; we may 
therefore reasonably conclude that his words represent the 
established usage of the ancient and settled Churches of 
Europe when he wrote, and that the charity of the Church 
had always provided such a form. 

Conditional Baptism ought not to be administered hastily 
as a means of escaping from a difficulty. The principle of 
the Church is clear and unhesitating (as is shewn in the 
Rubric above) that if water and the words of Institution 
have been used they have constituted a true Baptism, the 
iteration of which would be sinful in the baptizer, and at the 
same time useless to the baptized. But, after careful inquiry, 
doubts may often be felt as to the due use of the essentials 
of Baptism, and in such a case the conditional form should 
certainly be adopted, for the sake of the child. 



THE MINISTRATION OF 

BAPTISM TO SUCH AS ARE OF RIPER YEARS, 



AND ABLE TO ANSWER FOB, THEMSELVES. 



IT When any such persons as are of riper years are to 
be baptized, timely notice shall be given to the 
Bishop, or whom he shall appoint for that pur- 
pose, a week before at the least, by the Barents, 
or some other discreet persons ; that so due care 
may be taken for their examination, whether they 
be sufficiently instructed in the principles of the 
Christian Religion ; and that they may be ex- 
horted to prepare themselves with prayers and 
fasting for the receiving of this holy Sacrament. 

IT And if they shall be found fit, then the Godfathers 
and Godmothers (the people being assembled upon 
the Sunday or Holy day appointed) shall be ready 
to present them at the Font immediately after 
the second Lesson, either at Morning or Evening 
Frayer, as the Curate in his discretion shall think 
fit. 

II And standing there, the Briest shall ask whether 
any of the persons here presented be baptized or 
no : If they shall answer, No j then shall the 
Briest say thus, 

DEARLY beloved, forasmuch as all men are 
conceived and born in sin, (and that 
which is born of the flesh is flesh,) and they that 
are in the flesh cannot please God, but live in 
sin, committing many actual transgressions ; and 
that our Saviour Christ saith, None can enter 
into the Kingdom of God, except he be regen- 
erate and born anew of Water and of the Holy 
Ghost ; I beseech you to call upon God the 
Father, through our Lord Jesus Christ, that 
of His bounteous goodness He will grant to these 
persons that which by nature they cannot have, 
that they may be baptized with water and the 
Holy Ghost, and received into Christ's holy 
Church, and be made lively members of the 
same. 

IT Then shall the Briest say, 
Let us pray. 



(IT And here all the Congregation shall kneel. ) 

ALMIGHTY and everlasting God, Who of 
J - * Thy great mercy didst save Noah and his 
family in the ark from perishing by water ; and 
also didst safely lead the children of Israel Thy 
people through the Red Sea, figuring thereby 
Thy holy Baptism ; and by the Baptism of Thy 
well-beloved Son Jesus Christ, in the river 
Jordan, didst sanctify the element of water to 
the mystical washing away of sin ; We beseech 
Thee, for Thine infinite mercies, that Thou wilt 
mercifully look upon these Thy servants; wash 
them and sanctify them with the Holy Ghost, that 
they being delivered from Thy wrath may be 
received into the ark of Christ's Church ; and 
being stedfast in faith, joyful through hope, and 
rooted in charity, may so pass the waves of this 
troublesome world, that finally they may come to 
the land of everlasting life, there to reign with 
Thee world without end ; through Jesus Christ 
our Lord. Amen. 



ALMIGHTY and immortal God, the Aid of all 
-£j- that need, the Helper of all that flee to Thee 
for succour, the Life of them that believe, and the 
Resurrection of the dead ; We call upon Thee for 
these persons, that they, coming to Thy holy 
Baptism, may receive remission of their sins by 
spiritual regeneration. Receive them, O Lord, 
as Thou hast promised by Thy well-beloved Son, 
saying, Ask, and ye shall receive ; seek, and ye 
shall find ; knock, and it shall be opened unto 
you : So give now unto us that ask ; let us that 
seek find ; open the gate unto us that knock ; 
that these persons may enjoy the everlasting bene- 
diction of Thy heavenly washing, and may come 



THE BABTISM OF ADULTS. 
In that Preface to the Prayer Book w r hich was written by 
Bishop Sanderson in 1661, it is stated that among other 
alterations and additions it was thought expedient to add 
"an Office for the Baptism of such as are of riper years; 
which, although not so necessary when the former Book was 
compiled, yet by the growth of Anabaptism, through the 
licentiousness of the late times crept in amongst us, is now 
become necessary, and may be always useful for the baptizing 
of Natives in our Blantations, and others converted to the 
Faith." It is probable that this was suggested by Bishop 
Cosin, for at the end of the Office for Brivate Baptism in his 
Durham Book, he has written, " Print in a neiu leaf, The 
Ministration of Bublick Baptism to such as are of perfect age, 
or come to the years of discretion, and are able to render an 
account of their faith, and undertake for themselves ;" all 
after "discretion" being subsequently erased. The Office 



was, however, framed under the direction of a Committee 
of Convocation, consisting of the following Bishops and 
Clergy :— 

Henchman, Bishop of Salisbury. 

Laney, ,, Peterborough. 

Griffith, ,, St. Asaph. 

Earl, Dean of Westminster. 

Oliver, ,, Worcester. 

Sparrow, Archdeacon of Sudbury. 

Creed, ,, Wilts. 

Heywood, 

Gunning, afterwards Bishop of Chichester and of ~E\y. 

These met at the Savoy for the purpose on May 20, 1661, 
a date which shews that the review of the Prayer Book was 
begun six months before the final official steps towards 
revision were undertaken. [See p. 32.] Wood, in his Atkence 
Oxoniensis, says that the Bishop of St. Asaph had the chief 



iBaptism of sucf) as are of EUper fears. 



425 



to the eternal kingdom which Thou hast pro- 
mised by Christ our Lord. Amen. 

IT Then shall the people stand up, and the Priest 
shall say, 

Hear the words of the Gospel, written by Saint 
John, in the third Chapter, beginning at the 
first Verse. 

THERE was a man of the Pharisees, named 
Nicodemus, a ruler of the Jews. The 
same came to Jesus by night, and said unto 
Him, Rabbi, we know that Thou art a teacher 
come from God ; for no man can do these 
miracles that Thou doest, except God be with 
him. Jesus answered and said unto him, Verily, 
verily I say unto thee, Except a man be born 
again, he cannot see the Kingdom of God. 
Nicodemus saith unto Him, How can a man be 
born when he is old 1 Can he enter the second 
time into his mother's womb, and be born 1 
Jesus answered, Verily, verily I say unto thee, 
Except a man be born of water and of the Spirit, 
he cannot enter into the Kingdom of God. That 
which is born of the flesh is flesh ; and that 
which is born of the Spirit is spirit. Marvel not 
that I said unto thee, Ye must be born again. 
The wind bloweth where it listeth, and thou 
hearest the sound thereof ; but canst not tell 
whence it cometh, and whither it goeth : so is 
every one that is born of the Spirit. 

IT After -which he shall say this exhortation following, 

BELOVED, ye hear in this Gospel the express 
words of our Saviour Christ, that except 
a man be born of water and of the Spirit, he 
cannot enter into the Kingdom of God. Whereby 
ye may perceive the great necessity of this Sacra- 
ment, where it may be had. Likewise, imme- 
diately before His ascension into heaven, (as we 
read in the last Chapter of Saint Mark's Gospel,) 
He gave command to His disciples, saying, Go 
ye into all the world, and preach the Gospel to 
every creature. He that believeth and is bap- 
tized shall be saved ; but he that believeth not 
shall be damned. Which also sheweth unto us 
the great benefit we reap thereby. For which 
cause Saint Peter the Apostle, when upon his first 
preaching of the Gospel many were pricked at 
the heart, and said to him and the rest of the 
Apostles, Men and brethren, what shall we do ? 
replied and said unto them, Repent and be bap- 



tized every one of you for the remission of sins, 
and ye shall receive the gift of the Holy Ghost. 
For the promise is to you and your children, and 
to all that are afar off, even as" many as the 
Lord our God shall call. And with many 
other words exhorted he them, saying, Save 
yourselves from this untoward generation. For 
(as the same Apostle testifieth in another place) 
even Baptism doth also now save us, (not the put- 
ting away of the filth of the flesh, but the answer 
of a good conscience towards God,) by the resurrec- 
tion of Jesus Christ. Doubt ye not therefore, 
but earnestly believe, that He will favourably 
receive these present persons, truly repenting, and 
coming unto Him by faith ; that He will grant 
them remission of their sins, and bestow upon 
them the Holy Ghost ; that He will give them the 
blessing of eternal life, and make them partakers 
of His everlasting kingdom. 

Wherefore we being thus persuaded of the 
good will of our heavenly Father towards these 
persons, declared by His Son Jesus Christ ; let 
us faithfully and devoutly give thanks to Him, 
and say, 

ALMIGHTY and everlasting God, heavenly 
-L±- Father, we give Thee humble thanks, for 
that Thou hast vouchsafed to call us to the 
knowledge of Thy grace, and faith in Thee : 
Increase this knowledge, and confirm this faith in 
us evermore. Give Thy Holy Spirit to these 
persons, that they may be born again and be 
made heirs of everlasting salvation, through our 
Lord Jesus Christ, Who liveth and reignetli 
with Thee and the Holy Spirit, now and for 
ever. Amen. 

IT Then the Priest shall speak to the persons to be 
baptized on this wise : 

~TT7"ELL-BELOVED, whoare come hither desir- 
V V ing to receive holy Baptism, ye have heard 
how the congregation hath prayed that our Lord 
Jesus Christ would vouchsafe to receive you 
and bless you, to release you of your sins, to give 
you the Kingdom of Heaven and everlasting life. 
Ye have heard also that our Lord Jesus Christ 
hath promised in His holy Word to grant all 
those things that we have prayed for ; which 
promise He, for His part, will most surely keep 
and perform. 



hand in composing this form. It received the approbation 
of Convocation on May 31, 16*61.' 

Two Rubrics at the end of this Office furnish a rule as to 
the age of the persons for whom it is to be used. The first 
enjoins that every one baptized with it shall be confirmed 
and be admitted to the Holy Communion as soon as con- 
veniently may be. From this it is evident that all who would 
be considered old enough to be confirmed if they had been 
baptized come within the limits of those "riper years " named 
in the title. The second Rubric lays down the rule that the 
Office is not to be used for those who are not yet come to 
years of discretion to answer for themselves, but that such 
shall be baptized with the Office for Infant Baptism. Adult 
idiots ought to he baptized, but not with this Office : and 
perhaps that for Private Baptism is best suited to their case, 
if neglect of Baptism in their infancy has been added to their 
natural misfortune. Perhaps it may be laid down as a general 

1 CaRDWELl's Conf. pp. 370, 374. Lathbury's Convoc. p. 283. 



rule that while Confirmation is not given to young children, 
all under the age of twelve should be baptized as Infants, and 
all persons above that age with the present Office. 

As this Office was framed entirely for adult persons, 
whether born of Christian or of Heathen parents, it necessarily 
recurs to those princijdes on which Holy Baptism was 
administered in the primitive times of Christianity, when 
millions of such persons were so admitted into the Church of 
Christ. Thus the Candidate for Baptism is a Catechumen in 
the ancient sense ; and as such is admitted to the sacrament 
of regeneration only by the express permission of a chief 
minister of the Church, and after proper instruction and 
examination, with the discipline of prayer and fasting. It 
may be observed also, that a Bishop or Priest is supposed 
throughout to be the minister of Adult Baptism in public : 
though, of course, the ordinary rules as to valid Baptism 
apply, to extreme cases of dying persons, when no priest can 
be procured. 

The ritual of the Baptism of Adults differs from that of 



426 



TBaptfem of sucf) a# are of Eiper pars. 



Wherefore, after this promise made by Christ, 
ye must also faithfully, for your part, promise in 
the presence of these your witnesses, and this 
whole congregation, that ye will renounce the 
devil and all his works, and constantly believe 
God's holy Word, and obediently keep His com- 
mandments. 

IT Then shall the Priest demand of each of the per- 
sons to be baptized, severally, these Questions 
following : 

IT Question. 

DOST thou renounce the devil and all his 
works, the vain pomp and glory of the 
world, with all covetous desires of the same, and 
the carnal desires of the flesh, so that thou wilt 
not follow, nor be led by them? 

IT Answer. 

I renounce them all. 

IT Question. 

DOST thou believe in God the Father 
Almighty, Maker of heaven and earth ? 

And in Jesus Christ His only-begotten Son 
our Lord 1 And that He was conceived by the 
Holy Ghost ; born of the Virgin Mary ; that He 
suffered under Pontius Pilate, was crucified, dead, 
and buried ; that He went down into hell, and 
also did rise again the third day ; that He 
ascended into heaven, and sitteth at the right 
hand of God the Father Almighty ; and from 
thence shall come again at the end of the world, 
to judge the quick and the dead 1 

And dost thou believe in the Holy Ghost ; 
the holy Catholick Church, the Communion of 
Saints ; the Remission of sins ; the Resurrection 
of the flesh ; and everlasting life after death 1 

1T Answer. 
All this I stedfastly believe. 

IT Question. 
"TTTILT thou be baptized in this faith 1 

IT Answer. 
That is my desire. 

IT Question. 
~TT7"ILT thou then obediently keep God's holy 
V V will and commandments, and walk in 
the same all the days of thy life 1 

IT Answer. 
I will endeavour so to do, God being my helper. 

IT Then shall the Priest say, 

O MERCIFUL God, grant that the old Adam 
in these persons may be so buried, that the 
new man may be raised up in them. Amen. 
Grant that all carnal affections may die in them, 



a So in MS. Coin/. 
p. 415- 



and that all things belonging to the Spirit may 
live and grow in them. Amen. 

Grant that they may have power and strength 
to have victory, and to triumph, against the 
devil, the world, and the flesh. Amen. 

Grant that they, being here dedicated to Thee 
by our office and ministry, may also be endued 
with heavenly virtues, and everlastingly rewarded 
through Thy mercy, O blessed Lord God, Who 
dost live, and govern all things, world without 
end. Amen. 

ALMIGHTY, everliving God, Whose most 
-£a_ dearly beloved Son Jesus Christ, for the 
forgiveness of our sins, did shed out of His most 
precious side both water and blood, and gave 
commandment to His disciples, that they should 
go teach all nations, and baptize them In the 
Name of the Father, the Son, and the Holy 
Ghost ; Regard, we beseech Thee, the supplica- 
tions of this congregation ; sanctify "THIS 
WATER to the mystical washing away of sin ; 
and grant that the persons now to be baptized 
therein may receive the fulness of Thy grace, and 
ever remain in the number of Thy faithful and 
elect children, through Jesus Christ our Lord. 
Amen. 

IT Then shall the Priest take each person to be baptized 
by the right hand, and placing him conveniently 
by the Font, according to his discretion, shall ask 
the Godfathers and Godmothers the Name ; and 
then shall dip him in the water, or pour water 
upon him, saying, 

~VT" I baptize thee In the .Name of the Father, 
-LN • and of the Son, and of the Holy Ghost. 
Amen. 

IT Then shall the Priest say, 
~TTTE receive this person into the congregation 
V V of Christ's flock ; + and do + 3ere the 
sign him with the sign of the cross, Fri ^ 1 sltal1 
in token that hereafter he shall not upon the per- 
be ashamed to confess the faith of s0 "' s f° rehcad - 
Christ crucified, and manfully to fight under His 
banner, against sin, the world, and the devil ; 
and to continue Christ's faithful soldier and 
servant unto his life's end. Amen. 

U Then shall the Priest say, 

SEEING now, dearly beloved brethren, that 
these persons are regenerate, and grafted 
into the body of Christ's Church, let us give 
thanks unto Almighty God for these benefits, 
and with one accord make our prayers unto Him, 
that they may lead the rest of their life according 
to this beginning. 

IT Then shall be said the Lord's Prayer, all kneeling. 

OUR Father, Which art in heaven, Hallowed 
be Thy Name. Thy kingdom come. Thy 



Infants only in three particulars : 1. The person to be 
baptized answers the interrogatories himself. 2. The Priest 
takes him by the right hand and brings him to the font, 
' ' placing him conveniently by the Font. " 3. An address to 
the newly baptized follows the short one which is made to 
the sponsors. To these it may be added, fourthly, though 
not directed in the Rubric, that it is most reverent and 
seemly for the person who is being baptized to kneel during 



the act of Baptism. Women should also be provided with 
veils similar to those used at Confirmation, to be removed, of 
course, during the actual Baptism. 

Persons who have come to years of discretion are sometimes 
in doubt respecting their Baptism, and are anxious to be 
baptized with the conditional form. As a rule the Church 
has always concluded that those who have been born of 
Christian parents have been baptized, unless the contrary 



iBaptism of met) as are of Eiper ^ears. 



427 



will be done in earth, As it is in heaven. Give 
us this day our daily bread. And forgive us our 
trespasses, As we forgive them that trespass 
against us. And lead us not into temptation ; 
But deliver us from evil. Amen. 

~TT7"E yield Thee humble thanks, O heavenly 
VV Father, that Thou hast vouchsafed to 
call us to the knowledge of Thy grace, and faith 
in Thee : Increase this knowledge, and confirm 
this faith in us evermore. Give Thy Holy Spirit 
to these persons ; that being now born again, and 
made heirs of everlasting salvation through our 
Lord Jesus Christ, they may continue Thy 
servants, and attain Thy promises through the 
same Lord Jesus Christ Thy Son, Who liveth 
and reigneth with Thee in the unity of the same 
Holy Spirit, everlastingly. Amen. 

IT Then, all standing lip, the Priest shall use this 
Exhortation following ; speaking to the Godfathers 
and Godmothers first. 

FORASMUCH as these persons have promised 
in your presence to renounce the devil and 
all his works, to believe in God, and to serve 
Him ; ye must remember, that it is your part and 
duty to put them in mind, what a solemn vow, 
promise, and profession they have now made 
before this congregation, and especially before 
you their chosen witnesses. And ye are also to 
call upon them to use all diligence to be rightly 
instructed in God's holy Word ; that so they 



may grow in grace, and in the knowledge of our 
Lord Jesus Christ, and live godly, righteously, 
and soberly in this present world. 

(II And then, speaking to the new baptized persons, he 
shall proceed, and say, ) 

AND as for you, who have now by Baptism 
-£^- put on Christ, it is your part and duty 
also, being made the children of God and of the 
light, by faith in Jesus Christ, to walk answer- 
ably to your Christian calling, and as becometh 
the children of light ; remembering always that 
Baptism representeth unto us our profession ; 
which is, to follow the example of our Saviour 
Christ, and to be made like unto Him ; that as 
He died, and rose again for us ; so should we who 
are baptized, die from sin, and rise again unto 
righteousness, continually mortifying all our evil 
and corrupt affections, and daily proceeding in all 
virtue and godliness of living. 

11 It is expedient that every person thus baptized 
should be confirmed by the Bishop so soon after 
his Baptism as conveniently may be ; that so he 
may be admitted to the holy Communion. 

H If any persons not baptized in their infancy shall be 
brought to be baptized before they come to years 
of discretion to answer for themselves ; it may 
suffice to use the Office for Publick Baptism of 
Infants, or (in case of extreme danger) the Office 
for Private Baptism, only changing the word 
[Infant] for [Child or Person] as occasion requireth. 



can be proved. Careful inquiry should, therefore, be made 
whether there is really any good reason for doubt before any 
such question is entertained. But if, after inquiry, there 
still remains cause for doubt, there seems to be no reason why 
the conditional form should not (the Bishop consenting) be 
used, although no actual provision is made for it in the case 
of adult persons. Even although a person may have been 



confirmed and have received the Holy Communion, if it is 
afterwards discovered that he has not been baptized, the 
Sacrament of Baptism should be administered. In such a 
case, revereut doubt as to the effect of the latter Sacrament 
in supplying the omission of the former might well lead to the 
use of the conditional form. 



AN INTRODUCTION TO THE CATECHISM. 



The ecclesiastical word Catechismus is derived from the 
Greek KaTr)xv°~M< and means literally an instruction by word 
of mouth of such a kind as to draw out a reply or echo. 1 In 
the earliest age of the Church the word was used for that 
kind of instruction which was given to the catechumens or 
candidates for Baptism [Luke i. 4] ; and from this usage it 
has come to mean also, in later ages, the instruction which 
is given to candidates for Confirmation. A similar kind of 
instruction among the Jews is indicated by the only incident 
which is recorded of our Lord's childhood, when after three 
days' disappearance He was found by His Mother and Joseph 
"sitting in the midst of the doctors, both hearing them, and 
asking them questions." [Luke ii. 46.] 

In the Primitive Church catechizing appears to have been 
carried on by means of what we should now call a lecture, 
the questions being asked rather by the persons catechized 
than by the person catechizing. A lifelike description of 
such a method is contained in an epistle of St. Augustine to 
Deo Gratias, which is, in fact, a treatise on catechizing, and 
has the title "De catechizandis rudibus. " It was written 
A.D. 400. There is also an invaluable series of Catechetical 
Lectures by St. Cyril of Jerusalem, delivered in that city 
about a.d. 347. In the previous century Origen, and before 
him Clemens Alexandrinus (who left a series of Catechetical 
Lectures entitled Pagdagogus), and Pantasnus, his predecessor, 
had made the catechetical school of Alexandria famous for 
the instruction there conveyed in the principles of Christianity; 
but there can be no doubt that this instruction was of a less 
elementary character than what is usually understood by the 
word catechizing. 

In St. Augustine's treatise he gives a description of the 
manner in which a catechist is to keep alive the attention 
and interest of the person who is being catechized : he also 
sets forth the subjects of instruction, and gives two examples, 
one long, the other short, of the mode in which those subjects 
were to be taught in detail. From these it appears to have 
been the custom first to give a narration of the Bible History, 
and then to shew its connection with Christianity, afterwards 
setting forth the doctrines of the Creed and the principles of 
Christian duty, St. Cyril's lectures also begin with an expo- 
sition of the relation which the Old Testament history bears 
to Christ and Christianity : they then go on to explain the 
principles of Baptism and the benefits to be derived from it ; 
afterwards expound the Creed in fifteen lectures j and con- 
clude with five on the Sacraments of Baptism and the Lord's 
Supper, the latter addressed to the same set of hearers 
immediately after their Baptism had taken place. 2 

It will be observed that this primitive form of instruction 
was of a different character from that fixed question and 
answer which we understand in modern times by the word 
Catechism. This was represented by the Interrogatories 
which formed part of the Office for Baptism and Confirmation, 
and which were called by that name both in primitive and in 
mediaeval times. Thus St. Cyril says, " Let thy feet hasten 
to the Catechizings, receive with earnestness the Exorcisms ; 
for whether thou art breathed upon or exorcised, the Ordi- 
nance is to thee salvation." [Introd. Lect. 9, Oxf. transl. ] 
So among Archbishop Peckham's Constitutions there is one 
which enjoins "that children baptized by laymen or women 
incase of urgent necessity are not to be baptized again;" 
and it is added, "let the exorcisms and catechisms be used 
over children so baptized, in reverence to the ordinances of 
the Church." [Johnson's Canons, ii. 277.] 

When the Offices of the Church of England were translated 
into English, and an endeavour was being made to develope 

1 "In xxT^xi'^is included an iteration, and from fe'ss'e have our word 
echo. 'Hxi'ai is indeed ' to sound the last syllable,' and such sounders haply 
there are enough ; but xxtr,xt^is ' to sound in the whole, after one again.' 
And such is the repetition whicli is required of the right and true xa.Tr.xoii- 
l&tvei, young catechized Christians, and those places are called xarr^ii; that 
give the whole verse or word again." [Bishop Andrewes' Introduction to 
Pattern of Catechistical Doctrine.] 

2 St. Cyril's Exposition of the Lord's Prayer may be found at p. 208. 



further than had hitherto been done the intelligent use of 
them by the laity, and also to promote generally an intellec- 
tual religion among them, a Catechism was inserted in the 
Office for Confirmation. This was, of course, to be learned 
during the period of preparation for Confirmation ; but the 
Rubric directed that when the rite was to be administered, 
the Bishop, or some one appointed by him, should "appose" 
the persons to be confirmed by requiring them to answer such 
questions of this Catechism as the former should see fit. 
The object of this was stated to be that those who were 
about to be confirmed might "then themselves with their 
own mouth, and with their own consent, openly before the 
Church, ratify and confess " what their Godfathers and God- 
mothers had promised for them in their Baptism. This cus- 
tom was continued until the last revision of the Prayer Book 
in 1661 ; but in 1552 the word "confess" in the Rubric (used 
in the sense of confessing or professing our belief) was unfor- 
tunately altered to ' ' confirm ; " and the Rubric being then 
adopted as a preliminary address in the Confirmation Service 
(while that which had been referred to by the word was 
removed from it), a confusion of ideas was originated which 
connected the expression ' ' ratify and confirm " with the 
ordinance of laying on of hands instead of with the catechiz- 
ing by which it is preceded. [See notes on Confirmation.] 

The Catechism which thus stood in the Prayer Book from 
1549 to 1661 (under both the general title "Confirmation, 
wherein is contained a Catechism for Children," and the par- 
ticular one by which it is now alone headed), was nearly 
identical with the present one, but only extended as far as 
the end of the explanation of the Lord's Prayer. 3 It has 
often been said to have been made by Alexander Nowell, who 
was second master of Westminster School at the time when 
the Prayer Book was in preparation, but Dean of St. Paul's from 
1560 to 1602. It has also been attributed to Bishop Poynet, 
who (at the age of thirty-three) was made Bishop of Rochester 
in 1550. But it is very unlikely that a young second master 
of Westminster School would have been intrusted with so 
grave an undertaking by the Divines who set forth the 



3 There is a Catechism in the Confirmation Office (such as it is) of Her- 
mann's Consultation which bears a general resemblance to that in the 
Prayer Book, and from which hints were probably taken for the composi- 
tion of the latter. Some of its questions and answers will thus be of interest 
to the reader. They are given from Bishop Cosin's copy of Daye's transl. 
of 1537. 

Demand. Dost thou profess thyself to be a Christian ? 

Answer. I profess. 

Demand. What is it to be a Christian ? 

Answer, To be born again in Christ, and to have remission of sins, and 
participation of everlasting life through Him. 

Demand. Whereby trustest thou that these things be given thee ? 

Answer, Because I am baptized in the Name of the Father, the Son, and 
the Holy Ghost. 

Demand. What believest thou of God the Father, the Son, and the Holy 
Ghost? 

Answer. The same that the Articles of our Creed do comprehend. 

Demand. Rehearse them. 

Answer. I do believe in God the Father Almighty, etc. 
If Here let the child in this place recite all the articles of the Creed 
plainly and distinctly. 
[After which follow questions on each article of the Creed, some of the an- 
swers being very long. These are followed by a repetition of the vows made 
at Baptism by the catechumen, and a statement of Christian duty. Some 
questions upon the Holy Communion are the only others that have any 
verbal resemblance to the Catechism of the Prayer Book.] 

Demand. What doth the Communion of the congregation of Christ 
require besides? 

Ansvjer. It requireth also, that I receive the Supper of the Lord with 
ather Christian men, to whom I come, and with whom I dwell, as one, that 
is one bread, and one body with them in Christ. 

Demand. What is this Sacrament? 

Answer. It is the communion of the Body and Blood of Christ, which, in 
the Lord's Supper, when it is celebrated according to the Institution of the 
Lord, be truly exhibited with the bread and wine. 

Demand. Wilt thou faithfully perform and observe all these things, as 
thou hast now professed? 

Answer. I will, by the help of our Lord Jesus Christ. 

There is no rehearsal of the Ten Commandments or of the Lord's Prayer 
in this Catechism of Hermann ; and it bears much more mark of temporary 
controversies than that in the Prayer Book. 



3n SntroDuction to the Catecbism, 



429 



Prayer Book of 1549 : and although Poynet published a Cate- 
chism in Latin and English, the licence to print it was only 
asked from Cecil by the Earl of Northumberland on Septem- 
ber 7, 1552. x Poynet had, however, been chaplain to Cranmer. 
The name of Goodrich, Bishop of Ely, has also been 
associated with the authorship of a part of the Catechism. 
The authority for this is the fact that two tablets — each 
measuring twenty-four inches by twenty-one inches — are 
inserted in panels on the outside of a bay window in a gallery 
which he built on the north side of the palace at Ely, on which 



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too short in its existing form. 2 "The addition," says Cosin, 
" was first penned by Bishop Overall (then Dean of St. Paul's) 
and allowed by the Bishops." [Cosin's Notes, p. 491, Ang. 
Cath. Lib.] Many other writers repeat the statement. 

As Bishop Cosin wrote this about 1640, twenty years only 
after Overall's death ; and as he had, in his early life, been 
chaplain to that good and learned divine, no doubt he had 
authority for his statement ; but it is also pretty well estab- 
lished, from internal evidence, that Overall translated from 
some Latin formula, probably from an ancient "A, B, C, 
with the Catechism, " of unknown authorship, which was 
used in St. Paul's School, and of which there is a reprint 
dated 1687. 8 

As in many other particulars, so in the matter of Catechiz- 
ing, the Reformation rekindled a principle and a practice 
which had been gradually becoming extinguished in that 
decadence of spirituality which had been the bane of the 
Church of England for a century or more, and from which 
the Reformation itself was a reaction. Accordingly in a set 
of Injunctions framed by Cranmer and issued by authority of 
Henry VIII. in 1536, the fifth was a reiteration of the rule 
so often to be met with in mediaeval times, that the clergy 
should take care children were taught the Creed, the Lord's 
Prayer, and the Ten Commandments in their mother tongue. 4 
This rule has been so neglected (it is stated in the Homily 
against Disobedience and wilful Rebellion) that few even of 
the most simple people were taught them except in Latin, 
which they of course could not understand. In the Injunc- 
tions of Edward VI. [1547] this duty was again enforced 
upon the clergy in the following words : "Item. That every 

i State Papers, Domestic. Edw. VI. xv. 3. 

2 Much information about the long Catechisms of the Protestant Re- 
formers may be found in Walchius, Bill. Theol. vol. i. Nowell's larger 
Catechism in Latin was republished at Oxford in 1835 and 1844. The volu- 
minous Catechism of the Council of Trent is in many respects a valuable 
summary of Christian doctrine, but was intended as a book of instructions 
for the clergy, and not for the use of children. 

3 As Erasmus and Colet were very intimate, it is not improbable that 
this Catechism may have originated with the former, who was a great 
authority at the time of the Reformation. 

* See Hist. Introd. p- D- 



are engraved " our duty to God," and "our duty to our neigh- 
bour," in words similar to those now so familiar to every child. 
As he was one of the Committee of Convocation by whom the 
Prayer Book was prepared, there is no improbability in the 
supposition that these portions of the Catechism came from 
his pen ; and if they did so, it may be fairly concluded that 
the remaining portions of it (as it stood at first) are his also. 6 
The latter part of the Catechism was added by the autho- 
rity of King James I., after the Hampton Court Conference, 7 
the Puritans complaining through Dr. Remolds that it was 

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holyday throughout the year, when they have no sermon, 
they shall, immediately after the Gospel, openly and plainly 
recite to their parishioners, in the pulpit, the Paternoster, 
the Credo, and the Ten Commandments in English, to the 
intent the people may learn the same by heart ; exhorting all 
parents and householders to teach their children and servants 
the same, as they are bound tbyhe law of God, and in con- 
science to do. . . . Item. That they shall in confessions every 
Lent, examine every person that cometh to confession to them, 
whether they can recite the articles of their faith, the Pater- 
noster, and the Ten Commandments in English, and hear 
them say the same particularly." 8 The Catechism was a 
natural developement of this ancient and now revived practice. 
It appeared in the Prayer Book which was completed in the 
year [1548] following the above Injunctions ; and at the end 
of the Confirmation Service, of which it formed a part, was 
the following Rubric : "IT The Curate of every parish, once 
in six weeks at the least, upon warning by him given, shall, 
upon some Sunday or Holyday, half an hour before Evensong, 
openly in the Church instruct and examine so many children 
of his parish sent unto him, as the time will serve, and as he 
shall think convenient, in some part of this Catechism. And 
all fathers, mothers, masters, and dames shall cause their 
children, servants, and apprentices (which are not yet con- 
firmed) to come to the Church at the day appointed, and 
obediently hear and be ordered by the Curate, until such 
time as they have learned all that is here appointed for them 
to learn. If And whensoever the Bishop shall give knowledge 
for children to be brought afore him to any convenient place 
for their confirmation, then shall the Curate of every parish 
either bring or send in writing the names of all those children 

5 See Hist. Introd. p. 14. 

6 The above engravings are made from rubbings which won' taken on 
July 26, 1882, with the kind permission of the Bishop of Ely, by the 
Rev. J. T. Fowler, F.S.A., of Durham. They represent exactly the 
peculiarities of the inscriptions, and also the detleiences now existing in 
the left-hand panel through the stunning of the stone on which they are 
sculptured. Copies of the inscriptions, not quite accurate as to spelling, 
will be found in Churton's Life o/Nowell, Oxford 1S0;>. 

7 Hist. Introd. p. 25. 

8 Cardw. Doe. Ann. i 7. 10. 



43Q 



an 3!ntrotiuction to tbe Catedbism. 



of his parish which can say the Articles of their Faith, 
the Lord's Prayer, and the Ten Commandments ; and 
also how many of them can answer to the other questions 
contained in this Catechism." In the previous Injunctions it 
had been ordered that none should be admitted to the Holy 
Communion until they could say these three primary sum- 
maries of Faith, Prayer, and Duty. A Rubric following the 
above now embodied this rule in a different form : " H And 
there shall none be admitted to the Holy Communion until 
sucli time as he be confirmed." In 1549 other Injunctions 
were issued, and the eighth is, "Item. That the Curates 
every sixth week at the least, teach and declare diligently 
the Catechism, according to the book of the same." 1 The 
forty-fourth of Queen Elizabeth's Injunctions of 1559 reiterates 
that of Edward VI., altering the time to " every holyday, 
and every second Sunday in the year." 2 All these Injunc- 
tions were embodied in the fifty-ninth Canon of the Church 
of England in the year 1603. 3 

' ' Canon 59. 

" Ministers to Catechize every Sunday. 

"Every Parson, Vicar, or Curate, upon every Sunday and 
Holyday, before Evening Prayer, shall, for half an hour or 
more, examine and instruct the youth and ignorant persons 
in his parish, in the Ten Commandments, the Articles of the 
Belief, and in the Lord's Prayer ; and shall diligently hear, 
instruct, and teach them the Catechism set forth in the Book 
of Common Prayer. And all fathers, mothers, masters, and 
mistresses, shall cause their children, servants, and appren- 
tices, which have not learned the Catechism, to come to the 
Church at the time appointed, obediently to hear, and to be 
ordered by the Minister, until they have learned the same. 
And if any Minister neglect his duty herein, let him be 



1 Cardw. Doc. Ann. i. 64. 

2 Ibid. 195. 

3 In the Liber qnorundum Canonum of 1571 there is one which en- 
joins the duty of catechizing very strongly. ". . . Et ut omnes intelligant 
quid debeant Deo Optimo Maximo, quid Prlncipi, quern colere ae venerari 
debent ut Viearium Dei : quid legibus : quid magistratibus, quid fratribus 
suis : quid populo Dei : omnibus dominicis et festis diebus statim a meridie 
praesto erunt in templis, ibique minimum ad duas horas legent, et docebunt 
Catechismum, et in eo instituent omnes suos omnium aetatum, atque ordi- 
num, non tantum pueilas aut pueros, set etiam si opus erit grandiores." 
[Sparrow's Collection.] The " at least two hours " may be profitably anno- 
tated by an extract from a letter of Archbishop Parker to Bishop Parkhurst, 
" For it is not intended by our canons that everything should be so pre- 
cisely kept, but for the most part, and as occasion of edification should 
require." [Parker Correspondence, p. 389.] 



sharply reproved upon the first complaint, and true notice 
thereof given to the Bishop or Ordinary of the place. If, 
after submitting himself, he shall willingly offend therein 
again, let him be suspended ; if so the third time, there being 
little hope that he will be therein reformed, then excommuni- 
cated, and so remain until he will be reformed. And likewise 
if any of the said fathers, mothers, masters, or mistresses, 
children, servants, or apprentices, shall neglect their duties, 
as the one sort in not causing them to come, and the other 
in refusing to learn, as aforesaid ; let them be suspended by 
their Ordinaries (if they be not children), and if they so 
persist by the space of a month, then let them be excom- 
municated." 

The present Rubric so far supersedes this Canon that it 
directs the clergyman to catechize after the Second Lesson at 
Evening Prayer. It is plain that both Canon and Rubric 
contemplate catechizing as an open and public Ministration 
in the Church, and in the face of a congregation : and how- 
ever diligently school catechizing may be carried on, it can- 
not be considered as adequately satisfying the law of the 
Church, or as being equivalent to a solemn ministration con- 
ducted in the House of God. The value of such a ministration 
has been testified by innumerable writers of former centuries 
and of modern times in the Church of England : and the 
catechetical works of Bishop Andrewes, Hammond, Bishop 
Nicholson, Bishop Ken, and (in our own times) Bishop Nixon, 
shew how our best Divines have recognized in the Catechism, 
and in the practice of public catechizing, a duty and a labour 
upon which the highest intellectual powers may be profitably 
exercised for the good of Christ's little ones, and of the Church 
at large. 

It is obvious from the history of the Catechism that it was 
formed upon the basis of the Creed, the Lord's Prayer, and 
the Ten Commandments. To these, and to the catechetical 
exposition connected with them, was prefixed a fourth 
division on the Christian nature and covenant ; and at the 
end was afterwards added a fifth division on the Sacraments. 
It has thus become a comprehensive summary respecting [1] 
the relation between God and Christians, [2] Faith, [3] Duty, 
[4] Prayer, [5] Grace. But although thus happily comprehen- 
sive, it must be remembered that it does not profess to be 
exhaustive : and that when the Puritans at the Savoy Confer- 
ence wished it to be made longer by adding questions on 
justification, sanctification, etc., the Bishops replied, "The 
Catechism is not intended as a whole body of divinity, but as 
a comprehension of the Articles of Faith, and other doctrines 
most necessary to salvation. " 



A CATECHISM, 

THAT IS TO SAY, 

AN INSTRUCTION TO BE LEARNED OF EVEEY PERSON, BEFORE HE BE 
BROUGHT TO BE CONFIRMED BY THE BISHOR 



H Question. 
' TTTHAT is your Name 1 

JV. or M. 



1T Answer. 



IT Question. 
Who gave you this Name 1 




1T Answer. 
*My Godfathers and Godmothers in my Bap- 
tism ; wherein I was made a member of Christ, 
the child of God, and an inheritor of the King- 
dom of Heaven. 



What did 
then for you 1 



IT Question, 
your Godfathers 



and Godmothers 



THE CATECHISM. 

What is your Name ?] The Christian name is used in the 
Ministrations of the Church, at Baptism, here, and in the 
Marriage Service. It was formerly used also at Confirmation. 
In this place it obviously singles out, by a sort of analysis, the 
individual Christian from the Christian body at large, and 
thus fixes on the idea of individual privilege, duty, and re- 
sponsibility, while at the same time not interfering with the 
prominency of the idea of corporate unity which is contained 
in that of membership. 

N. or M.] The most probable explanation of these letters is, 
that N was anciently used as the initial of Nomen, and that 
Nomen for one person, or Nomina for several persons, was 
expressed by M vel MM ; the double M being afterwards 
corrupted into 0)9. The M by which 1000 is expressed was 
formed in a somewhat similar manner from the ancient nota- 
tion, OlOi by which that number was expressed in classical 
Latin, and which became CD in the Teutonic character of later 
inscriptions. 

in my Baptism ; wherein I ivas made] This answer is very 
comprehensive, and offers a concise definition of doctrine 
respecting the Christian nature. It declares that Christians 
are made such by God's work co-operating with the work of 
the person baptizing. The infant was dipped in water, or 
had water poured upon it, while the person baptizing named 
it, and said, " I baptize thee in the Name of the Father, and 
of the Son, and of the Holy Ghost." This constituted "my 
Baptism," so far as man's work could effect it. "In" that 
Baptism, without leaving room for any doubt, without im- 
posing any condition by which the blessing could be nullified, 
God " made me a member of Christ, the child of God, and an 
inheritor of the Kingdom of Heaven. " The new birth is not 
conditional on the regenerated person's subsequent fulfilment 
of the baptismal vows, but only upon the due administration 
of the water and words of Baptism. 

a member of Christ] This is a Scriptural expression, used by 
St. Paul, who says, "We are the body of Christ, and mem- 
bers in particular" [1 Cor. xii. 27] : also, that " by one Spirit 
are we all baptized into one body . . . for the body is not one 
member, but many " [1 Cor. xii. 13, 14] : also that this Body in 
its completeness is Christ, " As the body is one, and hath 
many members ... so also is Christ " [1 Cor. xii. 12] : "For 
we are members of His Body, of His flesh, and of His bones. " 
[Eph. v. 30.] How this membership can be is a mystery, but 
the results of it are intelligible, and may be understood partly 
from analogy, partly from the statements of our Lord and His 
Apostles. By physiological analogy we may draw the infer- 
ence that life is maintained in every member by union with 
the Head, and without that union no member can live. Hence 
spiritual life is derived from our Lord the Fountain of life, 
not only as a gift bestowed by one person upon another, but 



by an actual, though mysterious, and therefore unintelligible 
union. 

It is on such a principle that St. Paul founds his familiar 
but deeply-important words, "He is the Head over all things 
to the Church, which is His Body, the fulness of Him Which 
filleth all in all." [Eph. i. 22, 23.] "And He is the Head of 
the Body, the Church." [Col. i. 18.] To baptize an infant 
is, therefore, to use the means by which God gives it spiritual 
life by uniting it to Christ. To leave an infant unbaptized, is 
to leave it spiritually without life, by leaving it without this 
union. And the same is true, no wilful bar to the Sacrament 
intervening, of adults. Our Lord shewed this in describing 
Himself as the true Vine, and the Apostles as branches ; and 
especially in the words, "I am the Vine, ye are the branches : 
he that abideth in Me, the same bringeth forth much fruit : 
for without Me [x^pis 'E/ioO] ye can do nothing. " To be made 
a "member of Christ" is, therefore, to be united in a living 
spiritual bond with "the Way, the Truth, and the Life," 
" the Light," "the Resurrection and the Life. " Our spiritual 
existence, our spiritual knowledge, and our future Resurrec- 
tion to life eternal are dependent on that union being effected 
in and by Baptism. 

the child of God] This term also is Scriptural. St. Paul 
uses it thus : " For ye are all the children of God by faith in 
Christ Jesus" [Gal. iii. 26]: and St. John, "Behold, what 
manner of love the Father hath bestowed upon us, that we 
should be called the sons of God. . . . Beloved, now are we 
the sons of God." [1 John iii. 1, 2.] Such a relationship also 
springs from actual union with God through Christ in re- 
generation, and not from federal relationship. So St. Paul 
alleges when he writes, " For both He that sanctifieth and 
they who are sanctified, are all of one : for which cause He 
is not ashamed to call them brethren." [Heb. ii. 11.] So also 
St. John alleges in the words, " Whosoever believeth that 
Jesus is the Christ is born of [yeytwriTai] God : and every one 
that loveth Him that begat [Tov ■yevvrjaavTo], loveth him also 
that is begotten of Him " [rbv yeyevvrjfiivov t£ Ai'roP]. To be 
the child of God is not only therefore to be taken into that 
relationship by a covenant, but to be made so by a super- 
natural effect of grace. 

an inheritor of the Kingdom of Heaven] St. Paul writes that 
sonship brings heritage, " If children, then heirs ; heirs of 
God, and joint-heirs with Christ." [Rom. viii. 17.] The in- 
heritance is [1] of the Church Militant, which our Lord speaks 
of as the Kingdom of Heaven on many occasions, [e.g. Matt, 
iii. 2 ; xiii. 24] : and [2] of the Church Triumphant, of 
which He also speaks under the same title. [Matt. xxv. 34.] 
The heritage of the Church Militant is a title to all Church 
privileges and teaching, to benediction, absolution, all sacra- 
mental rites, the blessed Sacrament, and burial within the 
fold of the Church, and may be described as a title to the 
grace of God (through His mercy, and not through our merits), 



43 2 



a Catecbism. 



11 Answer. 
"They did promise and vow three things in my 
name. First, that I should renounce the devil 
and *all his ''works, the pomps and vanity of this 
wicked world, and all the sinful lusts of the 
flesh. Secondly, that I should believe all the 
Articles of the Christian Faith. And, thirdly, 
that I should keep God's holy will and command- 
ments, and walk in the same all the days of my 
life. 

II Question. 

rf Dost thou not think that thou art bound to 
believe, and to do, as they have promised for 
thee 1 

If Answer. 

'Yes verily; and by God's help so I will. And 
I heartily thank our heavenly Father, that 
He hath called me to this state of salvation, 
through Jesus Christ our Saviour. And I 
pray unto God to give me His grace, that I may 
^continue in the same unto my life's end. 

If Catechist. 
Rehearse the Articles of thy Belief. 



a Isa. 19. 21. 1 John 
3-8- 

b nil his luorks and 
pomps, the vani- 
//ifj-<y,etc 1 ,t549 — 61. 

c Gal. 1. 4 ; 5. 24. 
Mark 16. 16. Malt. 
28 20; 22. 37.39. 
I-uke 1. 74. 75- 



d Deut. 26. 17-19. 
James 2. 17. 



e Ps. 146. 5. Eph. 
5. 20. 2 Tim. 1. 9. 
Tit. 2. 11. Phil. 4. 
6; I. 6; 2. 13. 



yDedt. 31 



g 2 Tim. 3. 14. 



h Heb. 11. 6. 1 Cof. 
8. 6. John 14. 1. 
1 John 4. 14. 



If Answer. 

T BELIEVE in God the Father Almighty, 
-L Maker of heaven and earth : 

And in Jesus Christ His only Son our Lord, 
Who was conceived by the Holy Ghost, Born of 
the Virgin Mary, Suffered under Pontius Pilate, 
Was crucified, dead, and buried, He descended 
into hell ; The third day He rose again from the 
dead ; He ascended into heaven, And sitteth at 
the right hand of God the Father Almighty ; 
From thence He shall come to judge the quick 
and the dead. 

I believe in the Holy Ghost ; The holy 
Catholick Church ; The Communion of Saints ; 
The Forgiveness of sins ; The Resurrection of 
the body; And the Life everlasting. Amen. 

If Question. 
^What dost thou chiefly learn in these Articles 
of thy Belief 1 

If Answer. 
h First, I learn to believe in God the Father, 
Who hath made me, and all the world. 



which title can, of course, be forfeited by sin. The heritage 
of the Church Triumphant is the gift of blessedness which 
" eye hath not seen nor ear heard." 

St. Augustine writes respecting both : " Wherefore, dearly 
beloved, Catholic plants, members of Christ, think what a 
Head ye have ! Children of God, think what a Father ye have 
found ! Christians, think what an Inheritance is promised you ! 
Not such as on earth cannot be possessed by children, save 
when their parents are dead. For no one on earth possesses 
a father's inheritance save when he is dead. But we, whilst 
our Father liveth, shall possess what He shall give : for that 
our Father cannot die. I add more, and say the truth, our 
Father will Himself be our inheritance." [Aug. Sermons, cxlvi. 
2.] As children could never grow up if they refused the food 
and shelter of their parents' home, so the children of God can 
never grow to " the fulness of the stature of Christ" if they 
refuse the present privileges to which they are entitled in the 
Church of God. And while "not growing up" in the one 
case means physical death, so does it mean spiritual death in 
the other : an excision of the unfruitful branch, the unworthy 
member of Christ ; an expatriation of the prodigal son for 
ever from his father's house ; a forfeiture of the eternal in- 
heritance to which the spiritual birthright has entitled, but 
of which the disentail has been signed and sealed by the heir 
of his own free will. 

They did promise and vow . . . in my name] Baptism is not 
administered on the condition of vows being made, nor do the 
vows exercise any anticipative influence upon it. They are 
part of the discipline of the Church, and probably established 
by the Apostles, but do not belong to the essence of the 
Sacrament, which is entirely perfect as to its outward form 
and its inward grace, even where they are not used or in- 
tended to be used. At the same time, the vows of Baptism 
express obligations which are inseparable from the relation 
established with our heavenly Father by it : so that children 
who have never had God-parents to make them on their be- 
half are bound, by the nature of their position as Christian 
children, to the duties stated in these vows, as much as if 
they had been explicitly made at their Baptism. A child 
who has not made any verbal promise of obedience to its 
parents, is as much bound to obey, by the law of God, as one 
who has done so : and no superadded vow can heighten or 
intensify the obligations which naturally belong to the rela- 
tionship of Christians towards God, though it may express 
and define them. 

that I should renounce the devil] The renunciation of the 
adversary of God and man, which was made by those who 
were children of wrath before they became children of God, 
expressed an obligation from which they could never after 
become free. St. John appears to refer to this renunciation 
when he says, " I write unto you, young men, because ye 
have overcome the wicked one." [1 John ii. 13.] In what 
manner practical effect is to be given, throughout life, to that 



renunciation, he also shews by referring []] to the victory 
gained by Christ our Head ; and [2] to the union between 
Him and His members, through which they may be made 
partakers of His strength. " For this purpose the Son of 
God was manifested, that He might destroy the works of 
the devil." " Greater is He that is in you, than he that is 
in the world." [1 John iii. 8 ; iv. 4.] Thus the true way to 
give practical force to the vow of renunciation is to gain the 
power of Christ, [1] by the wish to do good rather than evil ; 
[2] by dependence, in faith, on our Lord the Victor of the 
Evil One ; [3] by an earnest resistance to Satan ; [4] by a 
continued use of the grace given by God. [Comp. Litany 
clause, "From all the deceits of the world, the flesh, and 
the devil ;" and Collect for Eighteenth Sunday after Trinity.] 

all his works] Sins, or the works of the devil, are classified 
under seven kinds, viz. Pride, Avarice, Lust, Envy, Gluttony, 
Anger, Sloth, which are called the seven deadly sins. 

pomps] See footnote at p. 413 in the Service for Baptism. 

that I should believe . . . the Christian Faith] Such an act 
of faith presupposes a faculty of faith, just as an act of reason 
supposes a faculty of reason. The one belongs to our spiritual 
nature, which -we receive at Baptism'; the other to the nature 
which we receive by our natural birth. Faith is the power 
of believing all that God reveals to us without the necessity 
of any corroboratory evidence from ogr senses. Such cor- 
roboratory evidence sometimes accompanies the revelation of 
God ; but in respect to the most important objects of faith it 
does not : and our Lord commends that faith most highly 
which is exercised without it : "Thomas, because thou hast 
seen Me, thou hast believed : blessed are they that have not 
seen, and yet have believed." [John xx. 29.] The "Articles 
of the Christian Faith " are so much concerned with objects 
of faith respecting which we can have little or no evidence 
beyond God's Word for their existence and truth, that a 
thorough belief in them can only be entertained by the exer- 
cise of the faith which is the gift of God, and which enables 
us to know, by a participation in God's knowledge, what is 
altogether beyond the reach of unassisted intellectual appre- 
hension. Hence, as belief in all the Articles of the Christian 
Faith is a duty imposed upon Christians with their birthright, 
so it is the exercise of a gift or faculty which belongs to the 
Christian nature. A partial faith, an asse?it and submission 
of the intellect is, of course, possible to all who possess rei>son, 
and is a necessary qualification for Baptism in adult persons. 
It may be added, that the difference between faith and super- 
stition is that the first is belief on good evidence (of which the 
best and highest kind is God's Word about the object upon 
which faith is to be exercised) ; while superstition is belief on 
insufficient evidence, of which kind is, sometimes, the evidence 
of the senses. 

On the necessity of a right faith to salvation, see notes on 
the Athanasian Creed, pp. 217-220. Comp. also Jude 3 ; Eph. 
iv. 5 ; 1 John v. 4 ; 1 Pet. v. 9 ; Rev. ii. 13 ; xiv. 12 ; the 



a Catecbtom. 



433 



"Secondly, in God the Son, Who hath redeemed 
rae, and all mankind. 

Thirdly, in God the Holy Ghost, Who sanc- 
tifieth me, and all the * elect people of God. 

IT Question. 
'You said, that your Godfathers and Godmothers 
did promise for you, that you should keep God's 
Commandments. Tell me how many there be 1 



IT Answer. 



'Ten. 



IT Question. 
1 



'Which be they 1 

H Answer. 

THE same which God spake in the twentieth 
Chapter of Exodus, saying, -T am the Lord 
thy God, Who brought thee out of the land of 
Egypt, out of the house of bondage. 

I. Thou shalt have none other gods but Me. 

II. Thou shalt not make to thyself any graven 
image, nor the likeness of any thing that is in 
heaven above, or in the earth beneath, or in the 
water under the earth. Thou shalt not bow 



a Acts 5. 3, 4. 1 
Pet. 1. 1, 2. 



b i.e. Christians, 
G o d's chosen 
people. 



c Exod. 19. 5, 7, 
Ps. 76. u. 



d Exod. 34. 28. 
e Matt. 22. 37-40. 



f Exod. 20. 2-17. 
Deut. 5. 6-21. Matt. 
19. 18, 19. Mark 12. 
30-33. Luke 10. 27. 
Rom. 13. 9. 



clause "From all false doctrine," etc., in the Litany; and 
the Collect for St. Thomas's Day. 

that I should keep God's holy will] God's Will is the supreme 
law over all ; and His Commandments are the expression of 
that Will. This expression is by no means to be limited in 
our minds by the Ten Commandments, though these contain 
a summary of all moral duty ; for the Will of God is expressed 
in many other ways. Of such modes by which that Will is 
expressed there are five principal ones. [1] By the natural 
relationships of life. Thus St. Paul shews that the duties of 
children towards their parents, of wives towards their hus- 
bands, and vice versa, are duties laid upon them by God. [Col. 
iii. 18, etc.] Duties so plainly imposed by our heavenly 
Father are a plain revelation of His Will ; and the non- 
fulfilment of such duties is disobedience to it. [2] By the 
light of the Christianized conscience, which is " the candle of 
the Lord within" [Prov. xx. 27], "the light that is in thee," 
of which our Saviour spoke when He said, " If therefore the 
light that is in thee be darkness, how great is that darkness ! " 
[Matt. vi. 23.] But all apparent dictates of the Christian 
conscience are not hastily to be taken as such revelations of 
God's Will and Commandment, as natural inclination may be 
mistaken for the voice of conscience. [3] By the voice of the 
Church, represented in its Catholic teaching, and in the 
admonitions and advice of those individual ministers whom 
God has appointed as spiritual guides to the flocks in the 
midst of which He has placed them. [4] By the written 
word of God's revelation, contained in the Holy Bible. [5] 
By the written and unwritten law of the land in which His 
Providence has placed us, respecting which St. Paul says, 
' ' Let every soul be subject unto the higher powers. For there 
is no power but of God : the powers that be are ordained of 
God. Whosoever therefore resisteth the power, resisteth the 
ordinance of God : and they that resist shall receive to them- 
selves damnation. " [Rom. xiii. 1, 2.] Obedience to the Will 
and Commandment of God, however it may be revealed, draws 
our relationship to Him still closer; Christian nature and 
Christian obedience thus reacting upon each other, and ful- 
filling the words of Christ, " Whosoever shall do the will of 
God, the same is My brother, and My sister, and mother." 
[Mark iii. 35.] 

by God's help so I will] This answer takes the form of an 
oath, the ordinary adjuration of which in this country is, " So 
help me God. " Every time it is repeated, the child or person 
repeating it ' ' renews the solemn promise and vow that was 
made in their name at their Baptism ; ratifying and confirm- 
ing the same in their own persons, and acknowledging them- 
selves bound to believe and do all those things which their 
Godfathers and Godmothers then undertook for them." [See 
Confirmation Office.] This is done for the last time immedi- 
ately before Confirmation by the reply, " I do," to the Bishop's 
question. It must be remembered that the promise and vow 
made on behalf of a child by its God-parents do not originate 



down to them, nor worship them : for I the 
Lord thy God am a jealous God, and visit the 
sins of the fathers upon the children, unto the 
third and fourth generation of them that hate Me, 
and shew mercy unto thousands in them that 
love Me, and keep My commandments. 

III. Thou shalt not take the Name of the Lord 
thy God in vain : for the Lord will not hold 
him guiltless that taketh His Name in vain. 

IV. Remember that thou keep holy the 
Sabbath-day. Six days shalt thou labour, and 
do all that thou hast to do ; but the seventh day 
is the Sabbath of the Lord thy God. In it thou 
shalt do no manner of work, thou, and thy son, 
and thy daughter, thy man-servant, and thy maid- 
servant, thy cattle, and the stranger that is 
within thy gates. For in six days the Lord 
made heaven and earth, the sea, and all that in 
them is, and rested the seventh day ; wherefore 
the Lord blessed the seventh day, and hallowed 
it. 

V. Honour thy father and thy mother, that 
thy days may be long in the land which the 
Lord thy God giveth thee. 



the obligation of that child " to do all these things," but only 
express an obligation that would be binding whether it was 
expressed or not. 

this state of salvation] That is, into a Christian condition in 
which it is quite certain (whatever may be the possibility 
in a non-Christian condition) that salvation is within reach. 
The Christian child has already been saved from the guilt of 
original sin, and from much of its power over the soul. Final 
salvation depends on final perseverance, that is, on a con- 
tinuance in the state of salvation, by God's grace, to our 
lives' end, so that we may not die in mortal sin. 

First, I learn to believe] For an expository paraphrase on 
the Apostles' Creed, see the Notes on Morning Prayer, p. 197. 
Some illustrative texts of Scripture will be found in the 
Table of references to the books of the New Testament at p. 
196. 

Ten] In the Catechism as it stood in 1549 the first five of 
the Ten Commandments were given in a much shorter form, 
as follows : l — 

' ' I. Thou shalt have none other gods but Me. 

' ' II. Thou shalt not . . . nor worship them. 

" III. Thou shalt not take the Name of the Lord thy God 
in vain. 

" IV. Remember that thou keep holy the Sabbath-day. 

" V. Honour thy father and thy mother." 

In the tenth commandment the words, " Thou shalt not 
covet thy neighbour's house," were altogether omitted, 
evidently by a singular accident. The Primer of 1545 con- 
tains "The Ten Commandments compendiously extracted," 
etc., which is exactly similar to the arrangement of 1549, 
except that the commandment there put as the second is 
omitted [it is printed in the exposition immediately preced- 
ing], and the tenth is divided into two. The writer of the 
Catechism must have copied out the compendium from the 
Primer, inserting so much as he did insert of the second 
commandment, and then forgetting altogether what there 
stood as the ninth ! 

The translation of the Commandments here, and in the 
Communion Office, is apparently an original version made 
for the Prayer Book. The Puritans of 1661 wished to have 
that of 1611 substituted, but the Bishops considered that there 
was no necessity for this change. 

The same which God spake] Although the Ten Command- 
ments were given especially to the Jews, they represent the 
whole substance of a moral law which is equally binding 
upon Christians. Thus our Lord recognized the summary of 
them which was given to Him by the lawyer, in Luke x. 27, 
and thus He summed them up Himself, in Matt. xix. IS, and 
xxii. 37-40, as a rule of obedience by which a man might 

i That a compendium of the Ten Commandments is perfectly justifiable 
may bo concluded from its adoption by our Lord in Matt. xix. IS, and by 
St. Paul in Bom. xiii. 9. 



2 E 



434 



a Catechism. 



VI. Thou shalt do no murder. 

VII. Thou shalt not commit adultery. 

VIII. Thou shalt not steal. 

IX. Thou shalt not bear false witness against 
thy neighbour. 

X. Thou shalt not covet thy neighbour's 
house, thou shalt not covet thy neighbour's wife, 
nor his servant, nor his maid, nor his ox, nor his 
ass, nor any thing that is his. 

IT Question. 
" What dost thou chiefly learn by these Com- 
mandments 1 

IT Answer. 

I learn two things : my duty towards God, and 
my duty towards my Neighbour. 

IT Question. 
What is thy duty towards God? 

IT Answer. 
f My duty towards God, is to believe in Him, 
to fear Him, and to love Him with all my heart, 
with all my mind, with all my soul, and with all 
my strength ; to worship Him, to give Him 
thanks, to put my whole trust in Him, to call 
upon Him, to honour His holy Name and His 
Word, and to serve Him truly all the days of my 
life. 

IT Question. 

What is thy duty towards thy Neighbour 1 

IT Answer. 
rf My duty towards my Neighbour, is to love him 
as myself, and to do to all men, as I would they 



■ Matt. 23. 37-40. 



b 2 Cor, 3. s ; 12. 9. 
Heb. 4. 16. 2 Thess. 

1. 11. 12. Luke 11. 
1-4. 

c 2 Cliron. 20. 20. 
Luke 12. 5; 10. 27. 
John 4. 23. 1 Thess. 
5. 18. 1 Tim. 4. 10. 
Phil. 4. 6. Ps. 138. 

2. 1 Chron. 28. 9. 
d Juris prsecepta 

sunt haec, honeste 
vivere, alterum non 
laedere, suum cui- 
que tribuere. [Jus- 
tin. Inst. I. i. 3.] 

Rom. 13. 8-10. 
Matt. 7. 12; 15. 4-6. 
Eph. 6. 2, 3. 1 Pet. 
2. 13. 14. 17- Tit. 3. 
1. Heb. 13. 7, 17. 
Tit. 2. 0. 10. 1 Pet. 

5. 5. Lev. 19. 32. 
Rom. 12. 17-21. 
Phil. 4. 8. James 3. 
14, 16. Eph. 4. 28, 
25, 31. James 1. 26. 
Luke 21. 34. 1 Cor. 

6. 13. 2 Cor. 7. 1. 
Heb. 13. 5. 1 Thess. 
4. 11, 12. 2 Cor. 7. 
20-22. Eccles. 12. 
13- 



should do unto me : To love, honour, and succour 
my father and mother: To honour and obey the 
Queen, and all that are put in authority under 
her : To submit myself to all my governours, 
teachers, spiritual pastors, and masters : To order 
myself lowly and reverently to all my betters : 
To hurt no body by word nor deed : To be true 
and just in all my dealing : To bear no malice 
nor hatred in my heart : To keep my hands from 
picking and stealing, and my tongue from evil- 
speaking, lying, and slandering : To keep my 
body in temperance, soberness, and chastity : Not 
to covet nor desire other men's goods ; but to 
learn and labour truly to get mine own living, 
and to do my duty in that state of life, unto 
which it shall please God to call me. 

If Catechist. 
"My good child, know this, that thou art not 
able to do these things of thyself, nor to walk in 
the Commandments of God, and to serve Him, 
without His special grace ; which thou must 
learn at all times to call for by diligent prayer. 
Let me hear therefore, if thou canst say the 
Lord's Prayer. 

IT Answer. 

OUR Father, Which art in heaven, Hallowed 
be Thy Name. Thy kingdom come. Thy 
will be done in earth, As it is in heaven. Give 
us this day our daily bread. And forgive us 
our trespasses, As we forgive them that trespass 
against us. And lead us not into temptation ; 
But deliver us from evil. Amen. 



" enter into life," and on which " hang all the law and the 
prophets. " As, moreover, a greater measure of grace is be- 
stowed upon Christians than was given to the Jews, so is the 
moral law interpreted to them by a more strict rule. Christ 
came, "not to destroy the law, but to fulfil it," and "the 
law was our schoolmaster, to bring us unto Christ ; " so that 
we ' ' serve in newness of spirit, and not in the oldness of the 
letter," as children yielding a willing, not as servants yield- 
ing a forced, obedience. 

/ learn two things] The division of the Ten Commandments 
into the four which enjoin duties towards God, and the six 
which summarize duties towards man, was sanctioned and 
adopted by our Blessed Lord, and was probably derived from 
the manner in which they were written on the " two tables " 
brought down by Moses from Sinai, and preserved in the Ark 
under the Mercy-seat within the Holy of Holies. 

My duty towards God] This summary exposition of the first 
four commandments sets forth first the mental qualities which 
are comprehended in a Christian disposition towards God, 
which are Faith, Fear, and Love ; and, secondly, the acts by 
which the exercise of those qualities is manifested, which are 
principally Worship, Prayer, and faithful Service. Acts of 
worship are such offerings of praise as are made to God with- 
out any consideration of recompense, and the highest of such 
acts is the " Sacrifice of praise and thanksgiving" comprised 
in the celebration of the Holy Eucharist, as distinct from the 
consumption of it, which afterwards constitutes the act of 
Communion. Upon such acts Faith, holy Fear, and Love 
are all exercised in their highest degree. Acts of Prayer are 
such offerings of worship as are mingled with supplications 
for some spiritual or temporal benefit ; and upon these, too, 
all three qualities are exercised. Acts of faithful Service are 
other practical evidences and exertions of those qualities in 
the work of life ; and by them the labour appointed to us in 
the world is transfigured into Christian work, done also in 
the Kingdom of God. The intensification of the law under 
the Christian dispensation is here shewn by the declaration 
that such faithful service is due to God, not only on the 
Sabbath, which was a temporary institution, but on " all the 
days of my life," since all a Christian's days are to be conse- 
crated in some way to God. A practical Trust in the Provi- 



dence of God is necessarily involved in such faithful service ; 
and reverence for His holy Name and Word is inseparable 
from a faithful, humble, and loving habit of worship. 

My duty towards my Neighbour] The details of this answer 
are in themselves a sufficient comment upon, and illustration 
of, the six commandments to which they refer. They are 
also an exposition of the practical duties arising from our 
Lord's commandment as given in the Sermon on the Mount : 
"Therefore all things whatsoever ye would that men should 
do to you, do ye even so to them : for this is the law and the 
prophets." [Matt. vii. 12.] Some portions of this answer seem 
to be taken from St. Augustine, who thus speaks of the obli- 
gations of Sponsors : "Admoneant, ut castitatem custodiant, 
virginitatem usque ad nuptias servent, a maledicto vel per- 
jurio linguam refrenent, cantica turpia vel luxuriosa ex ore 
non proferant, non superbiant, iracundiam vel odium in corde 
non teneant . . . sacerdotibus et parentibus honorem amore 
verse caritatis impendant. " [Serm. de Temp, clxiii.] 

What desirest thou of God in this Prayer ?] In the Notes to 
Evening Prayer, p. 208, will be found an Exposition of the 
Lord's Prayer taken from St. Cyril's Catechetical Lectures ; 
at p. 185 one by Bishop Andrewes ; and at p. 208 one by 
the author of the Christian Year. The general objects of 
the seven petitions which compose it may be thus summed 
up : * — 

[I.] Our Father, Which art in heaven, Hallowed be Thy 
Name. In the first petition we pray that all things done on 
earth, all our actions as well as those of our brethren, may 
minister to the glory of God, that by our lives and in our 
hearts His Name may be hallowed. 

[II.] Thy kingdom come. This is a prayer that all things 
here may tend to the propagation of the Gospel, the establish- 
ment of God's kingdom in all the world, and to the subjection 
of ourselves to the rule of our heavenly Father. 

[III.] Thy will be done in earth, As it is in heaven. In the 
third petition we pray that we and all men may keep the 
Commandments and do the whole Will of God. 

[IV.] Give us this day our daily bread. In the fourth peti- 
tion we beseech God to give us day by day the bread we need, 

l See Denton on the Lord's Prayer, p. 153. 



a Catec&tem. 



435 



H Question. 
"What desirest thou of God in this Prayer? 

If Answer. 
*I desire my Lord God our heavenly Father, 
Who is the Giver of all goodness, to send His 
grace unto me, and to all people ; that we may 
worship Him, serve Him, and obey Him, as we 
ought to do. And I pray unto God, that He will 
send us all things that be needful both for our 
souls and bodies ; and that He will be merciful 
unto us, and forgive us our sins ; and that it will 
please Him to save and defend us in all dangers 
ghostly and bodily; and that He will keep us from 
all sin and wickedness, and from our ghostly 
enemy, and from everlasting death. And this I 
trust He will do of His mercy and goodness, 
through our Lord Jesus Christ. And therefore 
I say, Amen, So be it. 

H Question. 
OW many Sacraments hath Christ ordained 
in His Church ? 

IT Answer. 
^Two only, as generally necessary to salvation, 
that is to say, Baptism, and the Supper of the 
Lord. 

IT Question. 
What meanest thou by this word Sacrament ? 

II Answer. 
'I mean an outward and visible sign of an 
inward and spiritual grace,* given unto us/ 
ordained by Christ Himself, as a '"means 
whereby we receive the ^same, and a 'pledge to 
assure us thereof. 



H 



a Matt. 6. 7-13. 



/'James 1. 17. Matt. 
7. 7-11. Ps. 29. 2, 9; 
89. 7. Exod. 19. 5. 
Matt. 6. 25-33, 12-15; 
26. 41. 1 Cor. 10. 13. 
Ps. 19. 12, 13. 1 
John 5. 18. 2 Tim. 
4- 18. 1 Pet. j. 5. 
2 Cor. 1. 20. 



c Matt. 28. 9. Acts 
to. 47. 



d See p. 403. 



e John 1. 12, 13. 
Rom. 6. 3, 4, 7, 11 ; 
9. 8. Acts. 2. 39. 
fSeep. 405. 
g- Matt. 28. 18-20. 
Luke 22. 19, 20. 
h Acts 2. 38 ; 8. 36, 
37. Heb. 10. 22,23. 
i John 3. 3, 5. Tit. 
3, 5. John 6. 53, 54. 
k This comma ap- 
pears in the origi- 
nal MS. 

/ i.e. First, the 
"sign" was "or- 
dained by Christ ; " 
sec oiid ly, the 
" spiritual grace " 
is "given unto us." 
7)1 i.e. The sign is 
the " means." 
n Matt. 19. 14. Gen. 
17. 7, 12, 13. 
See p. 407. 
/ i.e. The "grace " 
which is given by 
God and received 
by us. 

q i.e. The "sign" 
is a "pledge" to 
assure us of the 
grace. 



IT Question. 
How many parts are there in a Sacrament \ 

H Answer. 
Two ; the outward visible sign, and the inward 
spiritual grace. 

H Question. 

What is the outward visible sign or form in 
Baptism % 

If Answer. 
c Water; wherein the person is baptized In the 
Name of the Father, and of the Son, and of the 
Holy Ghost/ 

IT Question. 

What is the inward and spiritual grace ? 

IT Answer. 
'A death unto sin, and a new birth unto 
righteousness : for being by nature born in sin, 
and the children of wrath, we are hereby made 
the children of grace/ 

II Question. 
What is required of persons to be baptized ? 

IT Answer. 
* Repentance, whereby they forsake sin ; and 
Faith, whereby they stedfastly believe the pro- 
mises of God made to them in that Sacrament. 

IT Question. 
"Why then are Infants baptized," when by 
reason of their tender age they cannot perform 
them 'I 



the food necessary for the strengthening and nourishing our 
body and soul ; so that, sustained by His hand, we may be 
enabled to live to His glory. 

[V.] And forgive us our trespasses, As we forgive them that 
trespass against us. In the next petition we ask God to for- 
give tts those trespasses which have separated us from Him, 
and to restore us to that peace which by our actions we have 
disturbed, even as we forgive our brethren, and renew that 
concord which has been broken by our quarrels. 

[VI.] And lead us not into temptation. In the sixth petition 
we pray for the protection and support of God against the 
assaults of the Evil One, the flesh, and the world, for deliver- 
ance from all temptations. 

[VII.] But deliver us from evil. By the seventh petition we 
seek deliverance from all evil, temporal and spiritual, and for 
the consummation of the work of God in our hearts and lives. 

Two only, as generally necessary to salvation] The use of the 
word "generally" in the sense of "universally," may be 
illustrated by the two places in which it is to be found in the 
Holy Bible. The first is in 2 Sam. xvii. 11, "Therefore I 
counsel that all Israel be generally gathered unto thee, from 
Dan even to Beersheba : " the expression in the Vulgate being 
" universus Israel," and the LXX ttcls 'laparjX. The second is 
Jer. xlviii. 38, " There shall be lamentation generally upon all 
the housetops of Moab ; " where the Vulgate reads "super 
omnia lecta Moab," and the LXX iwl tt&vtoiv t&v Su/xdrwi' 
Mud/3. So also Bishop Hooper says, "Notwithstanding that 
God's promises be general, unto all people of the tvorld, yet 
many shall be damned. " [Declaration of the Ten Command- 
ments.] Bishop Latimer, again, says, "The promises of 
Christ are general ; they pertain to all mankind." [Sermon on 
Parable of King's Son.] And, lastly, in the Prayer for the 
Parliament is the expression " this kingdom in genercd" which 
clearly means the whole of this kingdom, all persons therein. 
There are probably no instances to be found of any writer in 
the sixteenth or seventeenth centuries who used the word 
"generally" otherwise than with the meaning "universally ;" 
and such is its meaning in this place. 

The Sacraments of Baptism and the Lord's Supper arc 
therefore declared to be the only Sacraments which arc 



necessary to the salvation of all persons ; and, by implica- 
tion, "those five commonly called Sacraments, that is to say, 
Confirmation, Penance, Orders, Matrimony, and Extreme 
Unction" [Article of Religion XXV.], are necessary only for 
particular classes of persons. So Bishop Bramhall respecting 
one of these, " We deny not Ordination to be a Sacrament, 
though it be not one of those two Sacraments which are 
' generally necessary to salvation. ' " [Bbamhall's Consecr. of 
Prot. B'tsh. vindic. Disc. v. ] Among the Fathers the word 
sacrament was used almost in the same sense that we now 
use the word mystery, and was not restricted to any particu- 
lar number. "As for the number of them," says the Homily 
of Common Prayer and Sacraments, " if they should be con- 
sidered according to the exact signification of a sacrament, 
namely, for visible signs expressly commanded in the New 
Testament, whereunto is annexed the promise of free forgive- 
ness, and of our holiness and joining in Christ, there be but 
two, namely, Baptism and the Supper of the Lord. . . . But 
in a general acceptation the name of a Sacrament may be 
attributed to anything whereby an holy thing is signified. 
In which understanding of the word, the ancient writers have 
given this name, not only to the other five commonly of late 
years taken and used for supplying the number of the Sacra- 
ments, but also to divers and sundry other ceremonies, as to 
oil, washing of feet, and suchlike ; not meaning thereby to 
repute them as Sacraments in the same signification that the 
two forenamed Sacraments are. . . . And although there are 
retained by the order of the Church of England, besides these 
two, certain other rites and ceremonies about the institution 
of ministers in the Church, Matrimony, Confirmation of 
children . . . and likewise for the Visitation of the Sick ; 
yet no man ought to take these for Sacraments, in such 
signification and meaning as the Sacraments of Baptism and 
the Lord's Supper are : but either for godly states of life, 
necessary in Christ's Church, and therefore worthy to be set 
forth by public action and solemnity by the ministry of the 
Church ; or else judged to be such ordinances as may make 
for the instruction, comfort, and edification" [i.e. olKoib^naii] 
" of Christ's Church." 

/ mean an outward and visible sign] This definition is 



436 



a Catecbism. 



IT Answer. 
"Because they promise them both by their 
Sureties ; which promise, when they come to age, 
themselves arc bound to perform. 

IT Question. 
Why was the Sacrament of the Lord's Supper 
ordained '{ 

IT Answer. 
'For the continual remembrance of the sacrifice 
of the death of Christ, *and of the benefits which 
we receive thereby. 

1T Question. 
What is the outward part or sign of the Lord's 
Supper 1 

IT Answer. 
' Bread and Wine, which the Lord hath com- 
manded to be received.- 7 

1T Question. 
What is the inward part, or thing signified ] 

IT Answer. 
f The Body and Blood of Christ, which are 
verily and indeed taken and received by the 
faithful in the Lord's Supper.* 

IT Question. 
What are the benefits whereof we are par- 
takers thereby? 

IT Answer. 
'The strengthening and refreshing of our souls 
by the Body and Blood of Christ, as our bodies 
are by the Bread and Wine/ 



a Col. 2. ii, 12. 
Deut. 29. 10-15, 24, 



b 1 Cor. 11. 28. 2 
Cor. 7. 11. Tit. 2. 
ii, 12. Heb. 10. 21, 
22. Col. 1. 12-14. 
Matt. 5. 23, 24. 1 
Cor. 5. 7, 8; 13.3-8, 
■3- 



c Luke 22. 19. Heb. 
9.26. 
d See note below. 



e 1 Cor. 11. 23-26. 
/Seep. 356. 



g 1 Cor. 10. 16. John 
6. 53. 47- 



h See p. 353. 



i Ps. 104. 15. John 
6. 35. 5'. 55. 56. 

k See p. 356 



IT Question. 
What is required of them who come to the 
Lord's Supper? 

IT Answer. 

*To examine themselves, whether they repent 
them truly of their former sins, stedfastly pur- 
posing to lead a new life ; have a lively faith in 
God's mercy through Christ, with a thankful 
remembrance of His death ; and be in charity 
with all men. 

IT The Curate of every Parish shall diligently upon 
Sundays and Holydays, after the second Lesson 
at Evening Prayer, openly in the Church instruct 
and examine so many Children of his Parish sent 
unto him, as he shall think convenient, in some 
part of this Catechism. 

IT And all Fathers, Mothers, Masters, and Dames, 
shall cause their Children, Servants, and Appren- 
tices, (which have not learned their Catechism,) to 
come to the Church at the time appointed, and 
obediently to hear, and be ordered by the Curate, 
until such time as they have learned all that is 
here appointed for them to learn. 

IT So soon as Children are come to a competent age, 
and can say, in their Mother Tongue, the Creed, 
the Lord's Prayer, and the Ten Commandments ; 
and also can answer to the other Questions of this 
short Catechism ; they shall be brought to the 
Bishop. And every one shall have a Godfather, 
or a Godmother, as a Witness of their Confirma- 
tion. 

If And whensoever the Bishop shall give knowledge 
for Children to be brought unto him for their Con- 
firmation, the Curate of every Parish shall either 
bring, or send in writing, with his hand subscribed 
thereunto, the names of all such persons within 
his Parish, as he shall think lit to be presented to 
the Bishop to be confirmed. And, if the Bishop 
approve of them, he shall confirm them in manner 
following. 



attributed to Peter Lombard, called the Master of the 
Sentences, in the twelfth century. The Homily just quoted 
(written about 1562) says, "The common description of a 
Sacrament, which is, that it is a visible sign of an invisible 
grace." The somewhat involved form of this answer may be 
made clearer by a paraphrase, as follows : "I mean an out- 
ward and visible sign (ordained by Christ Himself) of an in- 
ward and invisible spiritual grace, which grace is given unto 
us by God. This outward sign was ordained by Christ, first, 
as a means whereby we are to receive the inward grace, and, 
secondly, as a pledge to assure us of that inward grace ; " for 
the grace cannot ordinarily be separated from the sign which 
Christ has ordained. 

and of the benefits which we receive thereby] These words as 
they now stand say that the Eucharist was instituted "for the 
continual remembrance ... of the benefits which we receive " 
by the Death of Christ. But it is more probable that the 



meaning intended should be expressed by the words "and 
for the benefits which we receive " by the Sacrament of the 
Lord's Supper, so instituted as a sacrificial Memorial before 
God of the Sacrifice of the Death of Christ. La the Sealed 
Books the words stand as in the text above, as also they do 
in the MS. of the Prayer Book. But in the Black-Letter 
Prayer Book of 1636 preserved with the latter [see pp. 33, 35] 
they originally stood — as in all editions from 1604 to 1662— 
"and the benefits which we receive thereby," the "of" being 
written in red ink above the line. The meaning suggested as 
that which was intended agrees exactly with that expressed in 
the third question and answer beyond. 

For expositions of the doctrine of the Sacraments, see the 
Introductions to, and Notes on, the Offices for Holy Baptism 
and the Holy Communion. A detailed exposition of the whole 
Catechism will also be found in the author's Key to Christian 
Doctrine and Practice, founded on the Church Catechism. 



AN INTRODUCTION 



CONFIRMATION OFFICE. 



From the earliest ages of the Christian Church, and in every 
part of it all over the whole world, until modern times, the 
rite of Confirmation has been considered essential to the full 
perfection of Christian life in those who have attained to 
years when they can discern fully between right and wrong. 
Nor have any Christians been ordinarily permitted by the 
Church to partake of the Holy Communion until after they 
had been confirmed. 

The rite appears to have been administered at first by an 
Apostle or Bishop laying his hands on the head of the baptized 
person, but at a very early period the rite of unction was 
added. The Apostles St. Peter and St. John went down to 
Samaria to lay their hands on those who had been baptized by 
their Deacon Philip [Acts viii. 14-17] ; " and they received the 
Holy Ghost," some new and special Gift being bestowed upon 
them by the Holy Ghost through that outward sign. In the 
same manner St. Paul laid his hands on the Ephesian disciples 
of St. John the Baptist as soon as they had been ' ' baptized 
in the Name of the Lord Jesus." [Acts xix. 5.] In the latter 
case, and probably also in the former, the Gift bestowed was 
accompanied by other gifts of miraculous powers ; but these 
were clearly a special addition to the ordinary gift, and thus 
it was for the confirmation of previous Baptism that the 
Apostles administered the rite by the imposition of their 
hands. The anxious care of St. Paul for the administra- 
tion of it to the Ephesians appears also to have a parallel in 
that which he expressed to the Roman Christians when he 
wrote to them, "I long to see you, that I may impart unto 
you some spiritual gift, to the end ye may be established." 
[Rom. i. 11.] 

The rite so administered has several names given to it in 
the New Testament. The most obvious is that derived from 
the particular ceremony which was used in administering it, 
as when in the Epistle to the Hebrews ' ' the doctrine of 
Baptisms and of Laying on of hands " [Heb. vi. 2] is spoken 
of. Another title given to it is that of the Seal or the Seal- 
ing, as when St. Paul writes to the Ephesians, " After that 
ye believed in Christ, ye were Sealed with that Holy Spirit 
of promise, which is the earnest of our inheritance " [Eph. i. 
13, 14]: or, "Grieve not the Holy Spirit of God, whereby ye are 
Sealed unto the day of redemption " [Eph. iv. 30] : or again, 
"He Which stablisheth us with you in Christ, and hath 
anointed us, is God ; Who hath also Sealed us, and given the 
earnest of the Spirit in our hearts." [2 Cor. i. 21, 22.] There 
seems also to be a reference to the same ordinance in the 
words, "The foundation of God standeth sure, having this Seal, 
The Lord knoweth them that are His. And, Let every one 
that nameth the Name of Christ depart from iniquity. " [2 
Tim. ii. 19.] By all which passages, where the idea of Seal- 
ing is connected with the gift of the Holy Ghost, we are 
carried back to the same idea in respect to our Blessed Lord, 
of Whom it is said, " For Him hath God the Father sealed." 
[John vi. 27.] As all grace flows down from the Father to 
the members of Christ through Christ their Head, so from 
Him to Whom the Father "gave not the Spirit by measure," 
flows down, even to the "skirts of His " mystical "clothing," 
that anointing Spirit of promise, whereby Christians are 
"sealed unto the day of redemption." The Oriental Church, 
which is so conservative of Scriptural terms and language, 
still retains the name of the "Seal of the Gift of the Holy 
Ghost," as that of the ordinance which the Western Church 
calls "Confirmation." 

The rite is also called "the Unction" or "Anointing" in 
the New Testament, and in this case also the name is clearly 
connected with our Lord, the Christ or Anointed One : the 
" holy Child Jesus, Whom Thou hast anointed " of Acts iv. 
27, and of Whom St. Peter said, "how God anointed Jesus 



of Nazareth with the Holy Ghost and with power." [Acts x. 
38.] In a passage already quoted St. Paul speaks of God 
having " anointed us." [2 Cor. i. 21.] St. John refers to it as 
a special means of illumination and union with Christ : ' ' But 
the Anointing which ye have received of Him abideth in 
you, and ye need not that any man teach you : but as the 
same Anointing teacheth you of all things, and is truth, and 
is no lie, and even as it hath taught you, ye shall abide in 
Him." [1 John ii. 27.] He also says of it, "Ye have an 
Unction from the Holy One, and ye know all things " [1 John 
ii. 20] : and these words respecting illumination at once con- 
nect themselves with those of our Lord respecting the Holy 
Ghost the Comforter, " He shall teach you all things." [John 
xiv. 26.] 

The familiar name by which this rite is known in the 
Western Church appears first in the writings of St. Ambrose: 
"Ye have received the spiritual seal. . . . God the Father 
hath signed you, Christ our Lord hath confirmed you, and, 
as ye are taught by the apostolic lection, hath given you the 
pledge of the Spirit in your hearts." [Ambros. de Myst. vii. 
42.] By the time of St. Gregory the name seems to have 
been commonly established, although it still continued to be 
called " signaculum " and "chrisma. " 

In the early Church, when Baptism was publicly adminis- 
tered at special seasons, and in the presence of the Bishop, 
the baptized were confirmed immediately on leaving the font. 
In his Treatise concerning Baptism, Tertnllion says, "After 
this, having come out from the bath, we are anointed 
thoroughly with a blessed unction. . . . Next to this, the 
hand is laid upon us, calling upon, and inviting the Holy 
Spirit, through the blessing." [Tert. de Bapt. vii. viii.] St. 
Cyprian writes, in his famous seventieth Epistle, "Anointed 
also must be of necessity he who is baptized, that having 
received the chrism, that is, unction, he may be the anointed 
of God, and have within him the grace of Christ." [Ep. lxx. 
3.] Again, expounding the passage in the Acts respecting 
the Confirmation of the Samaritans by St. Peter and St. 
John, he says, "Which now also is done among us, those 
baptized in the Church being brought to the Bishops of the 
Church, and by our prayer, and laying on of hands, they 
receive the Holy Ghost, and are perfected with the seal of the 
Lord." [Ep. lxxiii. 8.] Some passages in which St. Cyril 
speaks of the use of the chrism after Baptism will be found 
in the Introduction to the Baptismal Offices : he also says to 
those about to be baptized, " In the days of Moses, the Spirit 
was given by the laying on of hands, and Peter also gives the 
Spirit by the laying on of hands. And on thee also, who art 
about to be baptized, shall His grace come." [Catech. Led. 
xvi. 26.] 

This administration of Confirmation at the time of Baptism 
is provided for in the Sacramentaries of Gelasius and St. 
Gregory. The following is the form which has been handed 
down from that distant time, beginning with the Rubric 
which follows the Baptism : — 

" Pontifex vero redit in sacrarium, expectans, vt cum vestiti 
fuerunt infantes, conftrmet eos. Qtii etiam non prohibentvr 
lactari ante sacram Communionem, si necesse fuerit. Indiiti 
vero, ordinantur per ordinem sieut seripti sunt. Et fatfantes 
quidem in brachiis dextris tenentur: majores vero pedi m 
ponunt svper pedem patrini sui. Deinde Sehola jtcssa 
facit Letaniam quinam ad fontes, Pontifex vero rcniens ad 
infantes, tenentc Archidiaeono chrisma, involutis scapulis et. 
brachiis ex panno lineo, et levata maim sua super capita 
omnium elicit. Omnipotens sempiterne Dens, qui regenerarc 
dignatus es . . ." [As in the right-hand column in the Offico 
beyond. ] 

" Et intcrrogantibiis Diaeonibus nomina singulorum, Pontifex 



43* 



an 31ntrotmction to tbc Confirmation flDflSce. 



tinclo pollice in chrismate, facit erucem infronte unius, similiter 
per omnes singillatim." [Menard's Sac. Greg. 73.] 

In later days Baptism and Confirmation were separated, 
the latter being administered, as now, by the Bishop, .in 
periodical visits to the greater churches ; but the form of the 
rite has varied very little since the days of St. Gregory. 
Bede narrates of St. Cuthbert [a.d. 686] that he used to go 
roirnd his diocese bountifully distributing counsels of salva- 
tion, "as well as laying his hands on the lately baptized, that 
they might receive the grace of the Holy Ghost." [Life of St. 
Cuthbert, xxix.]: and from a period very little later a Ponti- 
fical has come down to us which belonged to Egbert, Arch- 
bishop of York, and which contains the form of Confirmation, 
as it was then used ; probably the same that was used by 
St. Cuthbert. A translation of it is here given, as it forms a 
link between the primitive Office of St. Gregory and that of 
the Mediaeval Church, from which our own is directly derived. 

§ The Use of York. Circa a.d. 700. 

' ' The Confirmation of men, to be spoken by a Bishop. 
" How he ought to Confirm. 

"Almighty, everlasting God, Who hast vouchsafed to 
regenerate this Thy servant with water and the Holy Ghost, 
and Who hast given unto him remission of all his sins, pour 
into him, Lord, the sevenfold Spirit, Thine holy Comforter, 
from heaven. Amen. Give him the Spirit of wisdom and 
understanding. Amen. The Spirit of counsel and strength. 
Amen. The Spirit of knowledge and piety. Amen. Fill 
him with the Spirit of the fear of God, and of our Lord Jesus 
Christ, and of Thy favour : sign him with the sign of Thy 
holy cross unto eternal life. 

"Here he ought to put the chrism on the forehead of the man, 
and say — ■ 

" Receive the sign of the holy cross, by the chrism of salva- 
tion, in Jesus Christ unto eternal life. Amen. 

"The Lord be with you. 

"And with thy spirit. 

' ' The peace and blessing of the Lord be ever with thee. 
And with thy spirit. 

"Afterwards, he ought to read this prayer — 

"God the Father, and the Son, and the Holy Ghost, con- 
firm thee, that thou mayest have eternal life ; and thou shalt 
live for ever. So thus let every man be blessed that feareth 
the Lord. The Lord from out of Sion bless Thee, and mayest 
thou see the things which are good in Jerusalem all the days 
of thy life. Peace be with thee unto eternal life. Amen. 

" Then they arc to be bound [with a band of linen round the 
forehead]. 

' ' God, Who gavest the Holy Ghost to Thy Apostles, and 
willedst Him to be given to the rest of the faithful by them 
and their successors, look favourably upon our humble service, 
and grant unto all them whose forehead we have this day 
anointed and confirmed with the sign of the cross, that the 
Holy Ghost coming upon their hearts may perfect them for a 
temple of His glory, by worthily inhabiting them. Through. 

' ' Then they are to be communicated of the sacrifice. 

" The episcopal benediction follows. 

" God Almighty, Who created all things out of nothing, 
bless you, and grant you in baptism and in confirmation 
remission of all sins. Amen. 

" And may He Who gave the Holy Ghost in fiery tongues 
to His disciples, enlighten your hearts by His own enlighten- 
ing, and duly kindle them to the love of Himself. Amen. 

' ' So that, being cleansed from all vices, defended by His 
own assistance from all adversities, we may be worthy to be 
made His temple. Amen. 

"May He Who created you guard you from all imminent 
evils, and defend you from all wickedness. Amen. 

" Which He Himself. Amen. The blessing. Amen. 

"Another blessing at Mass, after confirmation — 

" Pour forth, Lord, we pray Thee, Thy heavenly blessing 
upon these Thy servants, and Thine handmaids, to whom 
Thou hast been pleased by us to deliver Thine excellent 
sevenfold Holy Ghost, and to give them the grace and gifts 
of the Holy Ghost. Amen. 

"That whosoever are born again of water and the Holy 
Ghost may be ever defended by Thy protection. Amen. 

"May charity, diffused by the Holy Ghost, abound in them, 
which covers and overcomes every multitude of sins. Amen. 

"Protect them with divine protection, that all sins may 
flee from them ; and may they always study to fulfil Thy 
commandments. Amen. 



"Rest favourably in them, Who formerly rested glorious 
in the Apostles. 

" Which He Himself. Amen. The blessing. Amen." 

These specimens of Confirmation Offices of the Western 
Church will shew how little substantial variation there has 
been in them from the days of Primitive Christianity down 
to our own time. In the Eastern Church the rite is not 
restricted to the Bishop, but is administered by the priest (as 
his deputy, and with chrism blessed by him) immediately 
after Baptism, with the sign of the Cross in chrism on various 
parts of the body, and the words, "The Seal of the gift of 
the Holy Ghost. Amen." The modern Roman is almost 
identical with the ancient use of Salisbury. 

The imposition of hands was undoubtedly the principal 
ceremony of Confirmation in Apostolic times, and cannot be 
regarded otherwise than as the essential part of the rite. 
Nor can it be doubted that it consisted of an actual placing 
of one or both of the Bishop's hands on the head of the person 
to be confirmed. Yet, in mediaeval times (as in the modern 
Latin Church), consignation with chrism, and the blow on 
the cheek, were the only ways in which the Bishop's hand 
came into actual contact with the head of the candidate ; and 
what was called imposition of hands, was an elevation of his 
hands in an attitude of benediction, spreading them abroad 
towards the persons kneeling before him. A somewhat 
similar custom has been adopted by modern English Bishops, 
who lay their hands on each child successively, and then say 
the words, "Defend, O Lord," etc., over the whole collec- 
tively with hands outstretched. Yet the actual laying on of 
hands is perfectly effected in the latter case, and it is certain 
that the words are not an essential part of the rite. 1 The 
words of the English Rubric, however, plainly direct that the 
words shall be uttered over each child while the hands of the 
Bishop rest upon him ; and as the words are a precatory 
benediction, it does appear that the other custom may, in 
some degree, deprive the person who ought to be individually 
blessed by the Bishop of the full benefit which the blessing 
is intended to convey. 

Confirmation is not, according to the strictest form of 
definition, a Sacrament. Our Lord did indeed ordain "the 
outward and visible sign " of benediction, by laying His 
hands on the little children who were brought to Him, and 
on His Apostles. But there is no distinct evidence that this 
laying on of hands was for the purpose of Confirmation ; and 
as Baptism, in its fullest Christian phase, was not admin- 
istered before the Day of Pentecost, it can scarcely be 
supposed that such was the case. Although, however, not a 
Sacrament in the strictest sense, Confirmation undoubtedly 
conveys grace, and the grace is conveyed by the outward sign. ' 
Accordingly Bishop Cosin writes, "The nature of this holy 
Sacrament (for so we need not fear to call it in a right sense) 
will be more easily understood ..." [Works, v. 142], giving 
it the sacred title in a subordinate sense, as an outward and 
visible sign of an inward and spiritual grace indeed, but not 
known to be certainly of Christ's Institution, nor "generally 
necessary for salvation." 

§ The Effect of Confirmation. 

The outward sign of Confirmation is the same as that of 
Ordination, the laying on of hands by a Bishop ; and this fact 
suggests that there is some analogy between the two rites. 
Confirmation is, indeed, a kind of lesser Ordination, by which 
the baptized person receives the gift of the Holy Ghost for 
the work of adult Christian life : and hence it is the means of 
grace by which that " priesthood of the laity " is conferred, 
to which St. Peter refers when he writes, "Ye are a chosen 
generation, a royal priesthood, an holy nation, a peculiar 
people. " [1 Pet. ii. 9.] It is also the means of grace by which 
the Christian, whose sins were all forgiven in Baptism, receives 
a further measure of strength, enabling him to stand against 
the temptations which assail maturer life. Thus, although 
Baptism is a perfect Sacrament, conveying forgiveness of sin, 
and giving a new nature through the union which it effects 
between the baptized and Christ, yet Confirmation is the 
complement of Baptism, in that it [1] renews and strengthens 
the Christian life then given, and [2] carries the baptized 
person on to "perfection," so that he becomes competent to 
take part in the highest of Christian ordinances. And thus, 
as grace for the work of the ministry is given by the laying 

1 One of the oldest Bishops in the Church of England confirmed 12,564 
persons during the summer of 1865. To say the words over each severally 
in such a multitude seems almost impossible. 



an 3lntronuctton to tbe Confirmation SDflSce. 



439 



on of hands in Ordination, — the ordained person being placed 
in a different relation towards God from that which he before 
occupied, — so by the laying on of hands in Confirmation the 
relation of the confirmed person towards God is also changed, 
and he becomes competent to undertake spiritual work, both 
as to duties and privileges, for which he was not previously 
qualified. 

The value of this holy ordinance as a means of grace, and 
its relation to Baptism, are plainly and beautifully set forth 
in these words, taken from a book of Homilies written before 
the Reformation, and here transcribed from Fothei'gill's MS. 
Annotations on the Prayer Book, preserved in York Minster 
Library : "In Baptism he was born again spiritually to live, 
in Confirmation he is made bold to fight. There he received 
remission of sin, here he receiveth increase of grace. There the 
Spirit of God did make him a new man, here the same Spirit 
doth defend him in his dangerous conflict. There he was 
washed and made clean, here he is nourished and made strong. 
In Baptism he was chosen to be God's son, and an inheritor of 
His heavenly kingdom: in Confirmation God shall give him His 
Holy Spirit to be his Mentor, to instruct him and perfect him, 
that he lose not by his folly that inheritance which he is called 
unto. In Baptism he was called and chosen to be one of 
God's soldiers, and had his white coat of innocency delivered 
unto him, and also his badge, which was the red cross, the 
instrument of His Passion, set upon his forehead and other 
parts of his body : in Confirmation he is encouraged to fight, 
and take the armour of God put upon him, which be able to 
bear off the fiery darts of the devil, and to defend him from 
all harm, if he will use them in his battle, and not put himself 
in danger of his enemies by entering the field without them. " 1 

Such being the benefits to be derived from Confirmation, 
the Church has provided that it shall be administered so fre- 
quently that it may be within the reach of every one. The 
Sixtieth Canon enjoins that it shall be performed every third 
year, as follows : — 

Canon 60. 
"Confirmation to be performed once in three Years. 

"Forasmuch as it hath been a solemn, ancient, and laudable 
custom in the Church of God, continued from the Apostles' 
times, that all Bishops should lay their hands upon children 
baptized, and instructed in the Catechism of Christian Religion, 
praying over them, and blessing them, which we commonly 
call Confirmation, and that this holy action hath been 
accustomed in the Church in former ages to be performed in 
the Bishop's visitation every third year ; we will and appoint, 
That every Bishop or his Suffragan, in his accustomed visita- 
tion, do in his own person carefully observe the said custom. 
And if in that year, by reason of some infirmity, he be not 
able personally to visit, then he shall not omit the execution 
of that duty of Confirmation the next year after, as he may 
conveniently. " 

But there are few dioceses in England in which the Bishop 

1 Fothergill's MSS., xi. F. 9, p. 19. The first part of this quotation 
seems to be from Melchiades, Epist. ad Hisp., in med., but Fothergill 
appears to have taken it from a book of English Homilies similar to the 
Liber Festivalis. 



does not now find it necessary to hold Confirmations more 
frequently. 2 

The age at which children are to be presented to the Bishop 
is not explicitly ordered by the Church of England ; but the 
Sixty-first Canon makes it necessary for the child to have 
arrived at an age when he can have some intelligent acquaint- 
ance with the principles of faith and duty. 3 

Canon 61. 
"Ministers to prepare Children for Confirmation. 

" Every Minister, that hath cure and charge of souls, for 
the better accomplishing of the orders prescribed in the Book 
of Common Prayer concerning Confirmation, shall take 
especial care that none shall be presented to the Bishop for 
him to lay his hands upon, but such as can render an account 
of their faith, according to the Catechism in the said Book 
contained. And when the Bishop shall assign any time for 
the performance of that part of his duty, every such Minister 
shall use his best endeavour to prepare and make able, and 
likewise to procure as many as he can to be then brought, 
and by the Bishop to be confirmed. " 

The Rubrics at the end of the Catechism further direct that 
as soon as this age of intelligence has been attained, children 
shall be brought to the Bishop to be confirmed. A further 
light is thrown upon the subject by the old Rubric, out of 
which the present Preface to the Confirmation Office 
was formed. It may also be added that the 112th Canon 
requires all persons to become communicants before the age 
of sixteen years : and that with triennial confirmations this 
supposed many to become so at twelve or thirteen years of 
age. Before that age they were forbidden to communicate 
by one of Queen Elizabeth's Injunctions : 4 the time for Con- 
firmation, as intended by those who framed our present Office, 
appears therefore to have been from twelve to sixteen years 
of age, according to the developement of intelligence on the 
one hand, and the opportunities offered on the other for 
coming to the ordinance. Yet the principle of the ordinance 
seems to suggest that an earlier age even than twelve might 
often be adopted with great spiritual advantage to those who 
thus receive the grace of God to protect them against tempta- 
tion. 5 

2 It is to be feared that Confirmations were very much neglected by the 
Bishops from the Reformation until modern times. Bishop Cosin has a 
note which shews that a loose practice of mediaeval times prevailed even 
in the seventeenth century: "The place whereunto the children shall be 
brought for their confirmation is left to the appointment of the Bishop. 
If the place were ordered here to be none but the church, and there the 
office to be done with the Morning or Evening Prayer annexed, it would 
avoid the offensive liberty that herein hath been commonly taken, to con- 
firm children in the streets, in the highways, and in the common fields, 
without any sacred solemnity." [Wort's, v. 522.] This seems to shew that 
the canonical periods of Confirmation were not observed, but any chance 
occasion taken advantage of by the people. 

3 A similar rule was enjoined by the Council of Trent. [See Catechism of 
Council of Trent, chap. iii. quest. 7.] The time there marked out for Con- 
firmation is between seven and twelve years of age. 

4 The Bishops' " Interpretations " give the same explanation as to age, in 
the same terms. [Cardw. Doc. Ann. i. 206.] 

5 In further illustration of this subject it may be mentioned that the 
Fifth of the Five Articles of Perth [a.p. 1617] enjoined the administration 
of Confirmation to all children above eight years of age. 



THE 

ORDER OF CONFIRMATION, 

OR LAYING ON OF HANDS UPON THOSE THAT ARE BAPTIZED AND COME TO YEARS OF DISCRETION. 

a Confirmatio Puerorum et Aliorum Baptizatorum. 



H Upon the day appointed, all that are to be then con- 
firmed, being placed, and standing in order, before 
the Bishop ; he (or some other Minister appointed 
by him) shall read this Preface following. 

TO the end that Confirmation may be minis- 
tered to the more edifying of such as shall 
receive it, the Church hath thought good to 
order, That none hereafter shall be Confirmed, 
but such as can say the Creed, the Lord's Prayer, 
and the Ten Commandments ; and can also 
answer to such other Questions, as in the short 
Catechism are contained : which order is very 
convenient to be observed ; to the end that 
children, being now come to the years of discre- 
tion, and having learned what their Godfathers 
and Godmothers promised for them in Baptism, 
they may themselves, with their own mouth and 



" 5ar. 



b Rubric in Com- 
mon Prayer Book 
of 1549- 



c i.e. Examine. 
"When I ain at 
home, and in the 
country where I 
go, sometime, 
when the poor 
people come and 
ask at me, I appose 
thein myself, or 
cause my servant 
to appose them, of 
the Lord's Prayer." 
[Latimer's Ser- 
mons, i. 284.) The 
annual examiners 
at Eton and Win- 
chester are still 
called "Posers." 



M b To the end that confirmation may be ministered to 
the more edifying of such as shall receive it, 
(according to St. Paul's doctrine, who teacheth 
that all things should be done in the church to 
the edification of the same, ) it is thought good 
that none hereafter shall be confirmed but such as 
can say, in their mother tongue, the Articles of 
the Faith, the Lord's Prayer, and the Ten Com- 
mandments, and can also answer to such questions 
of this short catechism as the bishop (or such as 
he shall appoint) shall, by his discretion, f appose 
them in. And this order is most convenient to be 
observed for divers considerations. 

H First, because that when children come to the years 
of discretion, and have learned what their god- 



THE ORDER OF CONFIRMATION. 

Previously to the last revision of the Prayer Book, in 1661, 
Confirmation was preceded by such questions from the Cate- 
chism as the Bishop saw fit to ask, or to cause to be asked. 
The Versicles and Collect followed, without any address or 
other questions intervening, and then the act of Confirma- 
tion. As soon as the act of Confirmation had taken place, 
the Collect which now comes after the Lord's Prayer followed 
immediately, and the Service concluded with the Blessing. 
In what respect this form of the Office differed from that of 
1549 is shewn further on. 

The present form is due to Bishop Cosin, but he proposed 
even greater alterations, as will be seen in the following Office, 
copied from the margin of the Prayer Book which he pre- 
pared for the Revision Committee of 1661. He altered the 
title to its present form from the sub-heading, ' ' Confirmation, 
or laying on of hands," and erased altogether the principal title 
which preceded the above Rubric and included the Catechism. 
Under the new title he then inserted the following Rubric 
and Office : — 

§ Order of Confirmation proposed by Bishop Cosin. 

"IT Upon the day appointed, after Morning or Evening 
Prayer is ended, the Bishop shall go to the Lord's Table, 
and all that are to be then confirmed being placed, and, 
standing in order before him near unto the same, he, or his 
Chaplain, or some other Minister appointed by him, shall 
read this preface following. 

"To the end that Confirmation, etc. [as before the Catechism 
usque ad] to the will of God. 

" Answer me therefore, Do ye here in the presence of God, 
and of His holy Church, renew the solemn promise and vow 
that was made in your name at your Baptism, ratifying and 
confirming the same in your own persons, and acknowledging 
yourselves bound to do all these things which your God- 
fathers and Godmothers then undertook for you ? 

"And every one shall audibly answer, 
"I do. 



" Minister. 

" Dost thou renounce the devil and all his works, the vain 
pomp and glory of the world, w-ith all the covetous desires of 
the same, and the wicked desires of the flesh, so that thou 
wilt not follow nor be led by them ? 

"Answer. 
"I renounce them all. 

' ' Minister. 
"Do you believe in God the Father Almighty, etc. [as in 
Public Baptism usque ad] grace so to do l l 

"Minister, or the Bishop. 

"Almighty God, Who hath given you the will to promise 
and undertake all these things, grant you also power and 
strength to perform the same, that He may accomplish the 
good work which He hath begun in you, through Jesus 
Christ our Lord. Amen. 

" IT Then shall they all kneel, and the Bishop standing at the 
Lord's Table shall proceed, and say, " — 

[Then follow the Versicles and the Collect.] 

" II Then shall the Chaplain or Curate of the place read the 

Epistle — 

" Acts viii. v. 12 to the 18 v. 

"And the Gospel — 

" St. Luke ii. v. 40 to the end of the chapter." 

[The remainder of the Office is the altered form which is 

now in use.] 

From this Office, the basis of that now in the Prayer Book, 
it will be seen that the present question asked by the Bishop, 
" Do ye here," etc., is the last relic of the public catechizing 
which was introduced into the Confirmation Service at the 

1 There appears to have been some confusion in Cosin's mind, when he 
wrote this, between the Office for Public Baptism and the Catechism, in 
which are the words, " I pray unto God to give me His grace, that I may 
continue in the same unto my life's end." 



Cbe ©met of Confirmation. 



441 



consent, openly before the Church, ratify and 
confirm the same ; and also promise, that by the 
grace of God they will evermore endeavour them- 
selves faithfully to observe such things, as they, 
by their own confession, have assented unto. 



H Then shall the Bishop say, 

DO ye here, in the presence of God, and of 
this congregation, renew the solemn pro- 
mise and vow that was made in your name at 
your Baptism ; ratifying and confirming the same 
in your own persons, and acknowledging your- 



a ratify and 
firm [1552]. 



b into sundry kinds 
o/sin [1532]. 



c have all tilings 
necessary for their 
salvation, and be 
[I552]- 



fathers and godmothers promised for them in 
baptism, they may then themselves, with their 
own mouth, and with their own consent, openly 
before the church, a ratify and confess the same ; 
and also promise that, by the grace of God, they 
will evermore endeavour themselves faithfully to 
observe and keep such things as they, by their 
own mouth and confession, have assented unto. 

If Secondly, forasmuch as confirmation is ministered 
to them that be baptized, that, by imposition of 
hands and prayer, they may receive strength and 
defence against all temptations to sin, and the 
assaults of the world and the devil, it is most 
meet to be ministered when children come to that 
age, that partly by the frailty of their own flesh, 
partly by the assaults of the world and the devil, 
they begin to be in danger to fall b into sin. 

IT Thirdly, for that it is agreeable with the usage of 
the church in times past, whereby it was ordained 
that confirmation should be ministered to them 
that were of perfect age, that they, being instructed 
in Christ's religion, should openly profess their 
own faith, and promise to be obedient unto the 
will of God. 

IT And that no man shall think that any detriment 
shall come to children, by deferring of their con- 
firmation, he shall know for truth that it is certain, 
by God's word, that children ^being baptized (if 
they depart out of this life in their infancy) are 
undoubtedly saved. 



d Dayes transi. of d "T^vOETH that please the, then, and doest thou 
suit'., I'd. S is47- '" J— J allowe it, and wilte thou continue in the 
same, that thy godfathers promised and professed 
in thy name at holy baptisme, when in thy steede 
thei renounced Satan, and the world, and bound 



Reformation. 1 This is made still more clear by a previous 
alteration which Cosin had made (and afterwards erased) in 
the Rubric, which he turned into the present preface : after 
the words, " None shall hereafter be confirmed, but such as," 
in the first paragraph, he had written, "the ministers of the 
several parishes having first instructed and examined them in 
the Catechism following, and shall certify and undertake for 
them, that they can say in their mother tongue, " etc. Cosin, 
therefore, shortened the Service by substituting an actual 
verbal renewal of the baptismal vows for the repetition of the 
Catechism ; and it was afterwards still further shortened by 
retaining only the first of the questions which he proposed : 
in answering which the Candidates do still implicitly renew 
their baptismal vows. 

The Latin in the right-hand columns beyond represents the 
Confirmation Office as it stood in the old Manuals and Ponti- 
ficals of the Church of England before the Reformation : the 
portion now discontinued being enclosed within brackets. 

ratify and confirm] It will be observed that this originally 
stood "ratify and confess," the word "confess" being used in 
the sense now more commonly expressed by the cognate word 
"profess." The alteration was made in 1552, and seems to 
have been introduced out of pure love for a synonym. The 
phrase was adopted by Cosin in the subsequent question asked 
by the Bishop, and its exact force may be determined by a 
parallel passage in the Declaration prefixed to the XXXIX 
Articles, in which the King is made to say, "... the Articles 
. . . which we do therefore ratify and confirm. ..." This 
declaration was first issued by Charles I. some time between 
June 26th and January 20th, 1627-28. It was just at this time 
that Cosin was so much in the King's confidence as to be 
commissioned to draw up the "Private Devotions" for his 
Majesty's use ; and it is not improbable that the Declaration 
itself was also drawn up by Cosin. 

The use of the expression "ratify and confirm " being thus 
illustrated, it may be added that the ratification and confirma- 
tion spoken of is that of the. baptismal vows. The confirma- 

1 The idea of introducing a Catechism into the Confirmation Sorvicc 
appears to have been taken from Archbishop Hermann's Consultation. For 
some notice of that provided by him for the purpose, see the Introduction 
to the Catechism. . 



tion of the Baptism itself, and therefore of the baptized per- 
son, is a wholly distinct thing, performed by the Bishop, and 
having no essential connection whatever with the previous 
ratification of the baptismal vow by the person confirmed. 
The confusion of terms is unfortunate, as many have been 
misled by it into a total misapprehension of the nature of 
Confirmation. A person is fully competent to receive Con- 
firmation who has been baptized in private, or even by a 
layman : and for whom no baptismal vows having ever been 
made, there are none to "ratify and confirm." 

endeavour themselves'] This reflective form of the verb "en- 
deavour " has passed out of ordinary use. It occurs, however, 
five times in the Prayer Book, and also in the fourth clause 
of the Elizabethan Act of Uniformity. [See p. 86.] The 
other places where it is used in the Prayer Book are the 
Collect for the second Sunday after Easter, in two Answers 
made by Deacons and Priests respectively at their Ordination, 
and in the last clause but one of the Exhortation to those 
about to be ordained priests. Other illustrations of its use 
abound in the writings of the period, as when in the first 
part of the Homily against Contention [a.d. 1547] it is said, 
"Let us endeavour ourselves to fulfil St. Paul's joy ;" and in 
Udall's translation of the paraphrase of Erasmus [a.d. 1548], 
"Those servants ... do still endeavour themselves to do 
their office" [Mark, fol. 87]; and again, "Endeavour your- 
selves earnestly to be such as ye would be taken for." [Luke, 
fol. 112.] 

The MS. of a Confirmation address in Bishop Cosin's own 
handwriting is inserted between the leaves of the Office in his 
Durham Prayer Book. He appears to have used it before the 
Preface, "To the end therefore, etc," being written at the 
close as its continuation. This address will be found printed 
at p. 526 of the fifth volume of his works, and also in Nieholls' 
additional notes ; but in neither of them have the editors 
taken any notice of the indication afforded by the MS. re- 
specting the manner in which the Bishop's address and the 
" Preface " were intended by Cosin to be connected together. 
In adopting this Prefatory address. Cosin may have had in 
view the Rubric of the Lyons Pontifical, in which the Bishop 
is directed to "first give an admonition to the people " re- 



442 



Cbc ©ctiec of Confirmation. 



selves bound to believe, and to do, all those things, 
which your Godfathers and Godmothers then 
undertook for you 1 

IT And every one shall audibly answer, 

I do. 

If The Bishop. 
/^~\UR help is in the Name of the Lord ; 

1T Answer. 
Who hath made heaven and earth. 

IT Bishop. 
Blessed be the Name of the Lord ; 

H Answer. 
Henceforth world without end. 

IT Bishop. 
Lord, hear our prayers. 

IT Answer. 
And let our cry come unto Thee. 



IT Bishop. 
Let us pray. 

ALMIGHTY and overliving God, Who hast 
* » ■ vouchsafed to regenerate these Thy ser- 
vants by Water and the Holy Ghost, and hast 
given unto them forgiveness of all their sins ; 



b See note below. 



c&g. Er. Greg. 
Gelas. Mur. i. 571. 



the to Christe and to His congregation, that thou 
shouldest be thorowlie obedient to the Gospel? 
Answer. I allowe these things, and by the healpe 
of our Lorde Jesus Christ I wyl continue in the 
same unto thende. 



In primis dicat Episcopus. 
A DJUTORIUM nostrum in nomine Domini. 

Qui fecit ccelum et terram. 

Sit nomen Domini benedictum. 

Ex hoc nunc et usque in saeculum. 

[*Domine, exaudi orationem meam. 

Et clamor meus ad Te veniat ] 
Dominus vobiscum. 
Et cum spiritu tuo. 

Oremus. 

OMNIPOTENS sempiterne Deus, Qui re- 
generare dignatus es hos famulos Tuos vel 
has famulas Tuas ex aqua et Spiritu Sancto, 
Quique dedisti eis remissionem omnium pecca- 



specting Confirmation in its relation to themselves and those 
about to receive it. An "admonition" is also directed in a 
pontifical of the Church of Catalonia [see Martene, I. i. 18, for 
both], and it is probable that it formed part of the ancient 
Gallican rite. 

/ do] This short answer, taken in connection with the 
question to which it is a reply, contains, as has been already 
shewn, an implicit renewal of the baptismal vows ; and is a 
repetition, under more solemn circumstances, and to God's 
chief minister, of the answer in the Catechism, "Yes, verily; 
and by God's help so I will," to the question, "Dost thou 
not think that thou art bound to believe, and to do, as they 
have promised for thee ?" The connection of this latter 
solemn adjuration with the "I do" of the Confirmation 
Service is accidentally indicated by the first versicle, "Our 
help is in the Name of the Lord." Every time the answer in 
the Catechism has been repeated by the children catechized, 
they have ratified and confirmed in their own persons, and 
acknowledged themselves bound to believe and to do, all 
those things which their Godfathers and Godmothers under- 
took for them, i. e. promised on their behalf, at their Baptism. 
They now ratify and confirm those Baptismal vows in as 
solemn a manner as possible, not before their parish priest 
only, but before the Bishop, who is the highest spiritual 
officer of Christ on earth, and His chief ministerial represen- 
tative. This preliminary catechizing is therefore a formality 
of a very significant character, and, although no essential 
part of the rite of Confirmation, is a preparation for it which 
ought not to be passed over lightly. It marks the last step 
in the pathway of Christian childhood ; and, on the verge of 
Christian maturity, sounds the trumpet-call of Christian duty 
to those who have promised manfully to fight under Christ's 
banner against sin, the world, and the devil, and to continue 
His faithful soldiers and servants unto their lives' end. The 
last stone in the foundation of the Christian life is about to 
be laid, and sealed with God's signet in confirmation of His 
promises. It is a time to remember that although "the 
foundation of God standeth sure, having this seal, The Lord 
knoweth them that a»e His," there is a "reverse" as well as 
an " obverse " to the seal of Confirmation, and that it has 
another inscription, "Let every one that nameth the Name 



of Christ depart from iniquity." [2 Tim. ii. 19.] The new 
blessing confirms the promise of God made in Baptism : it 
also enforces again that obligation of faithful service from 
which the Christian can never become free. 

Our help is in the Name] With the first four of these ver- 
sicles the Office of Confirmation anciently began. The latter 
two appear to have been added for the first time in 1552, 
when the Dominus Vobiscum was placed after the act of Con- 
firmation instead of before the Collect which preceded it. 
They are, however, found in very general use in ancient 
Offices, as they are in our own, and it is not improbable that 
some of our ancient Pontificals had them in this p.lace. They 
are in the Offices for Holy Matrimony, the Churching of 
Women, and the Visitation of the Sick ; and in 1661 they 
were placed after the Veni Creator in the Consecration of 
Bishops. 

§ The Prayer of Invocation. 

The Collect which follows the versicles is of primitive 
antiquity, being in the" Sacramentaries of St. Gregory and 
Gelasius, and also in "St. Ambrose's " Treatise on the Sacra- 
ments [ii. 3, iii. 7] ; while its position and use indicate a still 
higher antiquity. 1 It is extant in a pontifical of Egbert, 
Archbishop of York, dating from about a. d. 700, so that we 
know it has been used in the Church of England for at least 
eleven hundred and fifty years. Some similar Invocation of 
the Holy Spirit is found in all Confirmation Offices. 

The first words of this solemn invocation offer a distinct 
recognition of the truth that there is ' ' One Baptism for the 
remission of sins ; " and although Confirmation has been 
separated from Baptism for ages, yet the Church has never 
wavered in the continued use of these words, being assured 
that God's promises are always fulfilled ; and that if His 
pardon ceases to be effected, it is not through any deficiency 
in His Gift of regeneration, but from the obstacles placed by 
man in the way of its operation. The latter part of the 
Collect is based on a faithful appreciation of our Lord's words, 

i It is also to be found, in more Oriental language, in the Confirmation 
Office of the Eastern Church. [See Littledale's Offices vf the Eastern Church, 
pp. 26, 145.] 



Cfje ©roer of Confirmation. 



44; 



Strengthen them, we beseech Thee, O Lord, with 
the Holy Ghost the Comforter, and daily in- 
crease in them Thy manifold gifts of grace ; the 
spirit of wisdom and understanding ; the spirit 
of counsel and ghostly strength ; the spirit of 
knowledge and true godliness ; and fill them, O 
Lord, with the spirit of Thy holy fear, now and 
for ever. Amen. 



IT Then all of them in order kneeling before the Bishop, 
he shall lay his hand upon the head of every one 
severally, saying, 

DEFEND, O Lord, this Thy Child [or, this 
Thy Servant] with Thy heavenly grace, 
that he may continue Thine for ever : and c daily 
increase in Thy Holy Spirit more and more, until 
he come unto Thy everlasting kingdom. Amen. 

IT Then shall the Bishop say, 
The Lord be with you. 

Answer. 
And with thy spirit. 

IT And (all kneeling down) the Bishop shall add, 
Let us pray. 

OUR Father, Which art in heaven, Hallowed 
be Thy Name. Thy kingdom come. 
Thy will be done in earth, As it is in heaven. 
Give us this day our daily bread. And forgive 
us our trespasses, As we forgive them that tres- 
pass against us. And lead us not into tempta- 
tion ; But deliver us from evil. Amen. 

IT And this Collect. 

ALMIGHTY and everliving God, Who makest 
-£^- us both to will and to do those things 



" S. 13. lax. 



* S.g.iSl. similar. 



c "Ye ought hearti- 
ly and meekly to 
thank our Lord 
thereof that is 
Giver of all goods, 
and to pray Him 
with a fervent de- 
sire that ye may 
continue and 771- 
crease ever more 
and more in His 
grace" [Mirror of 
Our Lady, p. 68. 
Blunt'sed.] Bishop 
Cosin appears to 
have taken the 
words now in use 
from this passage 
in his copy, St. 11 
preserved, of Our 
Lady's Mirror. 



d Daye's trausl. of 
Hermajm's Con- 
sult., A.D. 1547. 



torum : immitte in eos septiformem spiritum, 
Sanctum Paraclitum de ccelis. Amen. 

Spiritum sapienti&e et intellectus. Amen. 

Spiritum scientias et pietatis. Amen. 

Spiritum consilii et fortitudinis.^Amen. 

a Et imple eos vel eas spiritu timoris Domini.^J* 
Amen. 

Et consigna eos vel eas signo sanctse crucis >%* 
confirma eos vel eas chrismate salutis in vitarn 
propitiatus ceternam. Amen. 

ir Et tunc episcopus petat nomen, et ungat pollicem 
chrismate : et faciat in fronte pueri crucem, dicens, 

*/~^ONSIGNO te A 7 ", signo cruris >J*et confirrno 
v.^ te chrismate salutis. In nomine Patris, 
et Fi^lii, et Spiritus Sancti. Amen. 



Pax tibi. 



Oremus. 



The Collect. 

"■ ALMIGHTY and merciful God, heavenly 
-^-J^- Father, which onely workest in us to wil 



" I am the Vine, ye are the branches." They who abide in 
the olive partake of the fatness of the olive. The anointing 
of the Head flows down upon the members, ' ' even to the 
skirts of His clothing." As the sevenfold Spirit rested upon 
our Lord and Saviour (according to the prophecy of Isaiah), 
after His Baptism in Jordan, so may those who have been 
united to Him by Baptism hope for a participation in the 
gifts of the same Spirit through that rite by which their 
Baptism is confirmed and their Christian nature matured. 

The Puritans objected to this prayer, in 1661, in the fol- 
lowing words: "This supposeth that all the children who 
are brought to be confirmed have the Spirit of Christ, and 
the forgiveness of all their sins ; whereas a great number of 
children at that age, having committed many sins since their 
baptism, do shew no evidence of serious repentance, or of any 
special saving grace ; and therefore this confirmation (if ad- 
ministered to such) would be a perilous and gross abuse." 1 
This was a reverent objection, but shewed considerable ignor- 
ance of the theological principles on which the Offices of the 
Church are framed, as well as of the manner in which they 
are intended to be administered. The reply of the Bishops 
was short, but pointed, and consistent with the principles of 
the Prayer Book: "It supposeth, and that truly, that all 
children were at their baptism regenerate by water and the 
Holy Ghost, and had given unto them the forgiveness of all 
their sins ; and it is charitably presumed that notwithstanding 
the frailties and slips of their childhood, they have not totally 
lost what was in baptism conferred upon them ; and therefore 
adds, ' Strengthen them, we beseech Thee, Lord, with the 
Holy Ghost the Comforter, and daily increase in them Thy 
manifold gifts of grace,' etc. None that lives in open sin 
ought to be confirmed. " - A faithful certainty respecting 
God's justice, mercy, and grace, mingled with a loving habit 



1 Cardw. Conf. p. 320. 



2 Ibid. p. 385. 



of charitable doubt respecting the sins of individual Christians, 
pervades the whole of the Prayer Book. 

§ The Act of Confirmation. 

The original form of this, in the Prayer Book of 1549, was 
as follows : — 

"Minister. 3 Sign them, O Lord, and mark them to be Thine 
for ever by the virtue of Thy holy cross and passion. Con- 
firm and strengthen them with the inward unction of Thy 
Holy Ghost mercifully unto everlasting life. Amen. 

" Then the Bishop shall cross them in the forehead, and lay 
his hand upon their head, saying, 

" N. I sign thee with the sign of the cross, and lay my 
hand upon thee, in the Name of the Father, and of the Son, 
and of the Holy Ghost. Amen. 

"And thus shall he do to every child, one after another. And 
when he hath laid his hand upon every child, then shall he say, 

" The peace of the Lord abide with you. 

" Ansioer. And with thy spirit." 

If the use of Unction was dropped in 1549, the consigna- 
tion with the Cross was thus retained. In 1552 the Rubric 
and words with which the latter was given were omitted, and 
a precatory benediction founded on the preceding Collect was 
adopted as an accompaniment to the laying on of the Bishop's 
hands. But it is probable that the sign of the Cross was still 
used by our Bishops, for its use is defended as if it were 
a well-known custom in a sermon by Edward Boughen, 
chaplain to Howson, Bishop of Oxford. This sermon was 
preached at the Bishop's first visitation, on September '27, 
1619, Confirmations at that time being part of the episcopal 
visitation. Boughen's words are as follows : " The cross, 
therefore, upon this or the like consideration, is enjoined to 
be used in Confirmation in the Book of Common Prayer set 

' Seep. 1S1, note. 



444 



Cfre 2DtDcr of Confirmation. 



that be good and acceptable unto Thy divine 
Majesty ; We make our humble supplications 
unto Thee for these Thy servants, upon whom 
(after the example of Thy holy Apostles) we have 
now laid our hands, to certify them (by this sign) 
of Thy favour and gracious goodness towards 
them. Let Thy fatherly hand, we beseech Thee, 
ever be over them ; let Thy Holy Spirit ever be 
with them ; and so lead them in the knowledge 
and obedience of Thy Word, that in the end they 
may obtain everlasting life, through our Lord 
Jesus Christ, Who with Thee and the Holy 
Ghost liveth and reigneth, ever one God, world 
without end. Amen. 

O ALMIGHTY Lord, and everlasting God, 
vouchsafe, we beseech Thee, to direct, 
sanctify, and govern both our hearts and bodies, 
in the ways of Thy laws, and in the works of 
Thy commandments ; that, through Thy most 
mighty protection both here and ever, we may 
be preserved in body and soul, through our Lord 
and Saviour Jesus Christ. Amen. 



% Then the Bishop shall bless them, saying thus, 

THE Blessing of God Almighty, the Father, 
the Son, and the Holy Ghost, be upon 
you, and remain with you for ever. Amen. 



a S>. 1. Ei. 



* s>. g. a. 



and to performe the thynges that please The, 
and be good in dede, we besech The for these 
children, whom Thou hast gyven to Thy church 
. . . that when we shall now lay our handes 
upon them in Thy name, and shall certifie them 
by thys signe, that Thy Fatherly hande shall 
ever be stretched forth upon them, and that they 
shall never wante Thy holy Spirite to keepe, 
leade, and governe them in the way of healthe 
and in a very christian life . . . 



Oratio. 

P'T^EUS, Qui apostolis Tuis Sanctum dedisti 
L -I— ' Spiritum, Quique per eos eorum suc- 
cessoribus caeterisque fidelibus tradendum esse 
voluisti : respice propitius ad nostras humani- 
tatis famulatum : et praesta, ut horum corda 
quorum frontes sacrosancto chrismate delinivimus, 
et signo sanctse crucis consignavimus, idem 
Spiritus Sanctus adveniens, templum glorias 
suas dignanter inhabitando perficiat. Per Domi- 
num. In unitate ejusdem. 

6 Lj^CCE sic benedicetur omnis homo, qui timet 
-L^ Dominum. Benedicat vos Dominus ex 
Sion : ut videatis bona Hierusalem omnibus die- 
bus vestris. 



Benedicat vos Omnipotens Deus : Palter, et 
Fi^lius, et Spiritus ^ Sanctus. Amen. 



forth and allowed in Edward VI. 's reign. And I find it not 
at any time revoked : but it is left, as it seems, to the Bishop's 
discretion to use or not to use the cross in confirmation. " No 
doubt this represents the feeling of many who were occupied 
at various times with the revision of the Prayer Book. It 
might be desirable to omit the mention of many things for 
the sake of relieving the consciences of persons to whom they 
were a burden ; but such omission was not necessarily to bind 
those in whose eyes the things omitted were precious to a 
total disuse of primitive and holy ceremonies. Charity to- 
wards those who disliked ceremonies was not intended to 
exclude charity towards those who loved them ; and the 
Prayer Book thus represented in many places the minimum 
of ceremonial usage customary in the Church of England, but 
left the maximum to be sought from tradition. As for the 
sign of the Cross itself, the time seems to have passed away 
when any justification of its use in Divine Service needs to be 
given to educated and religious persons. It may, however, 
be added, that neither the use of that ceremony, nor of the 
words, whether in the old or the present Prayer Book, is any 
essential part of the acts of Confirmation. Whatever of a 
sacramental nature is contained in the rite is contained in the 
Divinely instituted ceremony of the laying on of hands ; the 
contact of which with the head of the person to be confirmed 
has been always esteemed (even in the form of consignation) 
absolutely necessary to a true Confirmation. It was the 
desire to restore this ceremony to its full importance, and to 
enforce the proper use of it, which really led to the changes 
made in the Office in 1552. 1 



i It will be observed that it was the custom (according to ancient prac- 
tice) for the Bishop to confirm the children by name, until 1552. This cus- 
tom gave rise to a power on the part of the Bishop to change the baptismal 
name for another if he saw fit. " Let priests take care that names which 
carry a lascivious sound be not given to children at their baptism, especially 
to those of the female sex : if they be altered, let them be by the bishops 
at confirmation." [Johnson's Canons, ii. 277.] On this subject Lord Coke 
says, " If a man be baptized by the name of Thomas, and after, at his con- 
firmation by the bishop, he is named John, his name of confirmation shall 
stand good. And this was the case of Sir Francis Gawdie, chief-justice of 



§ The Collect and Benediction. 

The Lord's Prayer was first inserted in the Confirmation 
Service in 1661, when the Dominus Vobiscum, which had been 
removed from the Service altogether in 1552, was replaced in 
its present position, instead of with the other versicles. The 
Pax Tibi was also removed in 1552, but was not restored. 
This "Peace be with you" was (as in the modern Latin 
Church) accompanied by a slight blow on the cheek, intended 
to signify that the person confirmed was to be a faithful 
soldier of Christ, and ready to suffer affronts for His sake. 

The Collect which follows the Lord's Prayer has some 

the Court of Common Pleas, whose name by baptism was Thomas, and his 
name of confirmation Francis : and that name of Francis, by the advice of 
all the judges, he did bear, and afterwards used in all his purchases and 
grants." [Coke's Institutes, I. iii.] Lord Coke must have been well ac- 
quainted with the practice of the Bishops in confirming, and his words 
indicate either that [1] the rite of consignation was still retained by tradi- 
tional usage, or that [2] Bishops named the persons confirmed by saying, 
"This thy Child N.," or "thy Servant N." Johnson, in speaking of the 
practice (in a note to the above Canon), expressly says that the practice of 
confirming by name was altered "upon the review of the Liturgy at King 
Charles' restoration," but no Prayer Books are known which provide for 
this except that of 1549. 

Bishop Kennett has left on record in some MS. notes to the Prayer Book, 
which are now in the British Museum, an account of a case in which a 
Bishop changed the name of a child so lately as 1707. He states the fact 
as follows: "On Sunday, December 21, 1707, the Lord Bishop of Lincoln 
confirmed a young lad in Henry VII. 's Chapel : who upon that ceremony 
was to change his Christian name : and, accordingly, the sponsor who pre- 
sented him delivered to the Bishop a certificate, which his lordship signed, 
to notify that he had confirmed such a person by such a name, and did 
order the parish minister then present to registei the person in the parish 
book under that name. This was done by the opinion under hand of Sir 
Edward Northey, and the like opinion of Lord Chief-Justice Holt, founded 
on the authority of Sir Edward Coke, who says it was the common law of 
England." The ancient canon law certainly only referred to such a change 
when the baptismal name was one of an improper kind, yet this may only 
represent a portion of the coimnon law of the Church on the subject. 

A little further light is thrown on the subject by a letter of Bishop 
Scambler of Peterborough, written in 1567. " I may not change," he 
says, "usuall or comon names at the Confirmacion, but onlie strange and 
not comon ; and further, if the name be changed at Confirmacion, it taketh 
effect but from the Confirmacion." [B. Mus. Lansd. MS. 50, fol. 127.] 



Cfje ©roer of Confirmation. 



445 



IT And there shall none be admitted to the holy Com- 
munion,'* until such time as he be confirmed, or be 
ready and desirous to be confirmed. 



on being married were expected to receive the Holy Communion. 



i " Or unto Matri- 
mony " was origin- 
ally added hi the 
MS., but crossed 
through with the 
pen. The reason 
of this addition 
was that all persons 
b Constit. iv., Archbishop Peckham, A.D. 1281. 



*Statuimus quod nullus ad sacramentum coqwris 
et sanguinis Domini admittatur extra articulum 
mortis, nisi fuerit confirmatus, vel nisi a recep- 
tione confirmationis rationabiliter fuerit impe- 
ditus. 



likeness to that which occupied the same place in the ancient 
Office, but its words are taken in part from a long Collect 
which preceded the Act of Confirmation in Archbishop 
Hermann's Cologne Book. The second Collect was inserted 
in 1661. probably with the intention of placing at the end of 
the Service a prayer for the general congregation, the pre- 



ceding one being for the newly confirmed. The latter part of 
the ancient Benediction has been retained in the English 
Office, but the fifth and sixth verses of the 128th Psalm which 
preceded it were not continued in use. The ancient bene- 
dictions in this place were sometimes very long : and were, 
in reality, a Psalm pronounced in a benedictory form. 



AN INTRODUCTION 



TO THE 



MAKEIAGE SERVICE. 



When Marriage was originally instituted by God, its institu- 
tion was accompanied by the highest form of religious cere- 
mony which is possible, that of the Divine Benediction pro- 
nounced by Himself. [Gen. i. 28, ii. 22, v. 2 ; Mark x. 6, 9.] 
As, therefore, our Lord's benediction of little children when 
He took them into His arms is the original type of Baptismal 
ceremonies, so the Divine benediction of our first parents is 
the original type of the Marriage Service, which is essential 
as a benediction of the natural conjugal union and of the civil 
contract by which husband and wife are bound together under 
human laws. 

The continuity of this phase of Marriage may be seen by 
our Lord's association of it under Christian rule with its 
original institution, when He adopted the words of Adam, 
doubtless inspired words, as the exposition of the nature of 
Marriage which He would leave with His Church, saying, 
" Therefore shall a man leave his father and his mother, and 
shall cleave unto his wife; and they shall be one flesh." 
Hence St. Paul speaks of marriage of Christians as a marry- 
ing "in the Lord" [1 Cor. vii. 39], and from Apostolic 
times forward there is distinct evidence that Christians 
were married with ecclesiastical ceremonies by ecclesiastical 
persons. 

Among the earliest of all Christian writings after the New 
Testament are the Epistles of St. Ignatius ; and in one of 
these, which he wrote to St. Polycarp and the Church of 
Smyrna, as he was journeying onward to his martyrdom, he 
writes: "It is fitting for those who purpose matrimony to 
accomplish their union with the sanction of the Bishop ; that 
their marriage may be in the Lord, and not merely in the 
flesh. Let all things be done to the honour of God. " [Ignat. 
ad Polycarp. v.] Tertullian speaks of Marriage being "rati- 
fied before God," and says afterwards, "How can we find 
words to describe the happiness of that marriage in which 
the Church joins together, which the Oblation confirms, the 
benediction seals, the angels proclaim when sealed, and the 
Father ratifies!" [Tertuxl. ad Ux. ii. 7, 8.] In the thir- 
teenth canon of the fourth Council of Carthage [a.d. 398] 
it is enjoined that the bride and bridegroom shall be pre- 
sented by their parents and friends to a priest for benediction. 
St. Basil calls Marriage a yoke which Sia ttjs ev\oyias, by 
means of the benediction, unites in one those who were two. 
[Basil, Ilexaem. vii.] St. Ambrose calls Marriage a sacra- 
ment, as does also St. Augustine in many places of his treatise 
' ' on the Good of Marriage : " and the former, again, says, 
"As marriage must be sanctified by the priest's sanction and 
blessing, how can that be called a marriage where there is no 
agreement of faith?" [Ambros. Ep. xix.] Lastly, to pass 
from the Fathers of the fourth century to our own land and 
to the tenth, there is among the laws of King Edmund [a.d. 
946], respecting espousals, one which provides that "the 
priest shall be at the marriage, and shall celebrate the union 
according to custom with God's blessing, and with all solem- 
nity. " Our English Office, which is substantially the same 
as the old Latin one, is probably a fair representative of the 
one which was in use in that distant age. 

Nothing more need be said by way of Introduction to this 
Office than to shew what provisions are made beforehand [1] 
to secure the publicity of Marriage, and [2] to prevent the 
union of those who cannot be lawfully joined together in Holy 
Matrimony. 

§ The Publicity of Marriage. 

It is reasonably supposed, from the manner in which 
Marriage is referred to by the primitive Fathers, that some 



public notice was given to the Bishop, or to the assembled 
Church, equivalent to that now in use : and traces of such a 
practice have been observed in the French Church of the 
ninth century. The earliest extant canon of the Church of 
England on the subject is the eleventh of the Synod of West- 
minster, a.d. 1200, which enacts that "no marriage shall be 
contracted without banns thrice published in church " [John- 
son's Canons, ii. 91] : but this seems only like a canonical 
enactment of some previously well-known custom. The law 
of the Church of England has always been very strict on the 
subject, the Rubrics of the Latin Manuals declaring that any 
clergyman celebrating a marriage without banns or licence 
was ipso facto suspended for a whole year. The existing law 
is even more stringent, as may be seen from the first part of 
the sixty-second Canon. 

"Canon 62. 

" Ministers not to marry any Persons without Banns or 
Licence. 

" No Minister, upon pain of suspension per triemiium ipso 
facto, shall celebrate Matrimony between any persons, with- 
out a faculty or licence granted by some of the persons in 
these our Constitutions expressed, except the Banns of Matri- 
mony have been first published three several Sundays, or 
Holydays, in the time of Divine Service, in the Parish 
Churches and Chapels where the said parties dwell, according 
to the Book of Common Prayer. ..." 

The licence is an Episcopal dispensation, permitting the 
marriage to take place without any previous publication of 
banns. Such licences have been granted by English Bishops 
at least since the fourteenth century, and the power of grant- 
ing them was confirmed by 25 Hen. VIII. c. 21. Marriages 
to be performed under an ordinary licence are subject to the 
same restrictions in respect to time and place as those by 
banns ; but special licences can be granted by the Archbishop 
of Canterbury, which are not subject to these restrictions. 1 
Banns hold good for three months, and no longer, from the 
date of the last publication ; and licences for the same time 
from the day on which they were granted. 

The law respecting clandestine marriages is so very strict, 
and the consequences to any clergyman who performs the 
ceremony are so serious, that it may be well to state shortly 
what means are provided for guarding against them. [1] By 
Statute 4 Geo. IV. c. 76, s. 7, "no minister shall be obliged 
to publish banns, unless the persons shall seven days at least 
before the time required for the first publication deliver or 
cause to be delivered to him a notice in writing of their names, 
of their house or houses of abode, and of the time during which 
they have dwelt, inhabited, or lodged in such house or houses." 
The clergyman is not bound to demand this notice, but the 
power of doing so is given, that he may have opportunity of 
inquiring into the truth of the statements made respecting 
the alleged residence of the persons in his parish : and if after 
the marriage it is discovered that the persons were not so 
residing, and that the clergyman marrying them made no 
inquiry, he is liable to the full penalty of three years' suspen- 
sion imposed by the Canon. [2] The Rubric enjoins that 
where the persons whose banns are to be published reside in 
different parishes, they shall be married in one of them, and 



i These special licences were originally a privilege of the Archbishop of 
Canterbury as " Legatus natus " of the Pope. The right to grant them is 
confirmed by the Marriage Act of 183ti. 



an 3|ntrotmctton to tbt carnage ^ettnce. 



447 



a certificate of the due publication of Lanns in the other shall 
be given to the clergyman required to marry them before he 
be allowed to perform the ceremony. [3] The sixty-second 
Canon forbids a clergyman (under penalty of three years' sus- 
pension) to marry any persons by banns or licence except 
between the hours of eight and twelve in the morning, and in 
the Church. 

"Canon 62. 

"... Neither shall any Minister, upon the like pain, 
under any pretence whatsoever, join any persons so licensed 
in marriage at any unseasonable times, but only between the 
hours of eight and twelve in the forenoon, nor in any private 
place, but either in the said Churches or Chapels where one 
of them dwelleth, and likewise in time of Divine Service. ..." 

[4] The marriage of minors by banns is forbidden (under 
the same Canon and Statute of Geo. IV.) unless with the 
consent of parents or guardians. 



"Canon 62. 

"... Nor when banns are thrice asked, and no licence 
in that respect necessary, before the parents or governors of 
the parties to be married, being under the age of twenty and 
one years, shall either personally, or by sufficient testimony, 
signify to him their consents given to the said marriage." 

The eighth section of the Act, however, enacts that no 
clergyman shall be punishable for celebrating the marriage of 
minors without the consent of parents or guardians, unless he 
has had notice of their dissent. If such dissent is openly 
declared or caused to be declared, at the time of the publica- 
tion of the banns, such publication becomes "absolutely void." 
Where a licence is brought to the clergyman (however 
wrongly obtained) he is not legally responsible. 

In modern Prayer Books the Rubric respecting the publica- 
tion of Banns is seldom printed correctly. About the year 
1805 (the alteration having been resolved upon by them in 
1797) the Delegates of the press at Oxford [see Bishop of 
Exeter's Speech in Hansard, III. vol. lxxviii. p. 21] caused it 
to be altered in all the Oxford Prayer Books, so as to make it 
direct that the banns shall be published after the Second 
Lesson at Morning or the Second Lesson at Evening Prayer, 
their object being to bring the Rubric into agreement with 
26 Geo. II. c. 33, s. 1. But that statute only provided for 
the publication to take place after the Second Lesson at 
Evening Prayer, in the absence of a Morning Service ; and, 
according to the decision of Lord Mansfield and Baron Alder- 
son, left the Rubric untouched. In Reg. v. Benson, 1856, 
Sir Edward Alderson expressed a doubt whether the publica- 
tion of banns is valid under the Act of Parliament in question, 
when it has taken place after the Second Lesson instead of 
after the Nicene Creed. The law, said the judge, had not 
altered the injunction of the Rubric. As, chiefly through the 
neglect of Bishops and Clergy in past times, Morning Service 
was not always celebrated, " the statute enacted that in such 
cases the publication should be made in the Evening Service 
after the Second Lesson." The Marriage Act of 1836 expressly 
confirms " all the rules prescribed by the rubrick " in its first 
clause. 1 

The limitation of the hours during which the celebration of 
marriages may take place is partly to ensure publicity. 2 So 
in 1502 a priest was presented to the Archdeacon for marrying 
a man and woman "in hora secunda post mediam noctem, 
januis clausis ;" and in 1578 another was presented for marry- 
ing in the afternoon. [Hale's Precedents, 247, 507.] But it 
is conjectured with some reason that the practice of morning 
marriages necessarily arose from the Office being followed by 
the Holy Communion. It is some confirmation of this that 
the wedding breakfast is always eaten after the marriage, as 
if in traditional though unintentional compliance with the 
rule of not breaking the night's fast before Communion. 

After the form of the Banns (which was inserted by him) 
Bishop Cosin proposed to print the following Rubrics, which 
are written in the margin of his Durham Prayer Book : — ■ 

"IT The impediments of Marriage are Pre-contract, or a 
suit depending thereupon, Consanguinity, or Affinity within 

1 It has been doubted whether banns published upon Holydays which 
are not Sundays would be considered legal, as Holydays are not mentioned, 
while Sundays are, in the Marriage Act, i Geo. IV. c. 76; but the later 
Act seems to resolve the doubt, and the Latin Rubric shews the rationale. 

2 The provisions to secure publicity were very stringent in the mediaeval 
Church of England. [See Johnson's Canons, ii. 64, 01.] 



the degrees prohibited by the laws of God and this realm, 
Sentence of divorce from a party yet living, Want of competent 
years, Consent of parents in minors, and of Confirmation and 
such like. 

"H And none shall be married till their Banns be thrice 
thus published, unless a lawful dispensation to the contrary 
be procured : neither shall any persons under the age of 
twenty-one years complete be married without the express 
consent of their parents or guardians. 

"IT No Minister shall celebrate any Marriage but publicly 
in the Parish Church or Chapel where one of the parties 
dwelleth ; nor at other times than between the hours of eight 
and twelve in the forenoon. 

" IT And here is to be noted that by the Ecclesiastical Laws 
of this Realm, there be some times in the year when Marriage 
is not ordinarily solemnized. " 3 

The "times in the year" thus referred to by Cosin are 
settled by Ecclesiastical custom of ancient standing, founded 
on a law of the Primitive Church. 

As early as the fourth century the Council of Laodicea [circa 
a.d. 365] forbade, by its fifty-second canon, the celebration of 
marriages during Lent. Durandus states the times as from 
Advent Sunday to the Epqfliany, from Sejjtuagesima to the 
Octave of Easter, the three weeks before the feast of St. John, 
and from the first day of the Rogations to the Octave of Pente- 
cost inclusive. [Durand. I. ix. 7.] The Manual of Salisbury 
has a Rubric on the subject as follows : " 1T Et sciendum est 
quod licet omni tempore possint contrahi sponsalia, et etiam 
matrimonium quod fit privatim solo consensu : tamen traditio 
uxorum, et nuptiarum solenmitas certis temporibus fieri pro- 
hibentur : videlicet ab adventu Domini usque ad octavam 
Epiphaniae : et a Septuagesima usque ad octavam Paschae : et 
a Dominica ante Ascensionem Domini usque ad octavam Pente- 
costes. In octava die tamen Epiphaniae licite possunt nuptiae 
celebrari : quia non invenitur prohibitum, quamvis in octavis 
Paschae hoc facere non liceat. Similiter in Dominica proxima 
post festum Pentecostes licit eelehrantur nuptias : quia dies 
Pentecostes octavam diem non habet. " 4 After the Eeformation 
an entry of the prohibited times was often made in the Parish 
Eegister ; and inquiries on the subject are found in some 
Episcopal Visitation Articles. A Latin notice of this kind 
appears in the register-book of Dymchurch, in Kent, dated 
1630 ; a rhyming English one, of the same tenor, in that of 
St. Mary, Beverley, dated November 25, 1641. In that of 
Wimbish, in Essex, there is one dated 1666, of which the fol- 
lowing is a copy : — 

"The Times when Marriages are not usually solemnized. 
( Advent Sunday ) I 8 dayes after Epiphany. 

Prom < Septuagesima > until < 8 dayes after Easter. 
( Rogation Sunday ) ( Trinity Sunday." 

A similar entry appears in the register-books of South 
Benfleet, Essex, and of Hornby, in Yorkshire, and probably 
of many other parishes ; and Sharpe, Archbishop of York, in 
a charge of 1750 names the prohibited times as then observed. 
They will sometimes also be found mentioned in old Alma- 
nacs, as if the practice still continued during the last century. 
Although there is no modern canon of the Church of England 
respecting these prohibited times, the consentient testimony 
of these various centuries will have great weight with those 
who would supply, by a voluntary obedience, the absence of 
a compulsory law, when the mind of the Church appears to 
be plain and clear. 

§ The Prohibited Degrees. 

The restrictions which forbid the marriage of relatives 
within certain degrees of consanguinity (or blood-relationship), 
and of affinity (or relationship by marriage), are founded on 
the Divine Law laid down for the Jews in Leviticus xviii. 

Before the Reformation, the rule of the Church of England 
was the same as that of the foreign Canon Law, which forbade 
marriages within the fourth degree of consanguinity or affinity. 

After the Reformation had begun, an Act of Parliament was 
passed [25 Hen. VIII. c. 22], forbidding marriages between 
persons within certain degrees of relationship therein speci- 
fied. This prohibition was re-enacted by 28 Hen. VIII. c. 
7. But a later one [32 Hen. VIII. c. 38], confirmed by I 
Eliz. c. 1, s. 3, is the existing authority on the subject, and 



3 See note to Table of Vigils and Fasts, etc., l'or Cosin's list of these 
times. 

* There is a much longer Rubric to the same effect in the Ol'ttO Sponsn- 
lium of. the Sarum Missal. 



44 8 



an ^ntroDuctton to tbe carriage %ettrice. 



it forbids marriage between any persons who are not "with- 
out the Levitical degrees." 

In explanation of this law, Archbishop Parker issued a 
Table of forbidden Degrees in the year 1563, and this was 
adopted in the 99th Canon of 1603. The Table is constructed 
in rather a cumbrous manner, but the following is a summary 
of its contents : — 

1. Relatives whom a Man may not Marry. 



Mother or 
Stepmother 



1 of his own, or his wife's parents. 



his Father, or Father-in-law. 

] — Uncle. 
Widow of < — Brother. 

j — Son, or Stepson. 

V — Nephew. 
Aunt "l 

Sister 

Daughter, or 
Niece ! 

Daughter, or \ f fai Q or of his wife . g children. 
Stepdaughter j 



► of himself, or of his wife. 



Relatives whom a Woman may not Marry. 



Father, or 
Stepfather 



Widower of 



Uncle 
Brother 
Son, or 
Nephew 
Son, or 
Stepson 



<-of her own, or of her husband's, parents. 



flier Mother, or her Mother-in-law. 

— Aunt. 

— Sister. 

— Daughter, or Stepdaughter. 

— Niece. 



of herself, or of her husband. 



) 

1 of her own, or of her husband's, children. 



These prohibitions are founded upon the two principles that 
[1] the relationships forbidden by God in the case of either 
sex are equally forbidden to the other sex ; and that [2] the 
husband and wife being one flesh, relationships by marriage 
become, to either of them, blood-relationships. These prin- 
ciples have been uniformly adopted in all judicial decisions on 
the subject. 



THE FORM OF 

SOLEMNIZATION OF MATRIMONT 



T 



" Ordo ad Faciendum Sponsalia, 



m First the Banns of all that are to be married together 
must be published in the Church three several 
Sundays, or Holydays, in the time of Divine 
Service, immediately before the sentences for the 
Offertory, the Curate saying after the accustomed 
manner, 



I 



PUBLXSH the Banns of Marriage between 

M. of and N. of . If any of you 

know cause, or jnst impediment, why these two 
persons should not be joined together in holy 
matrimony, ye are to declare it. This is the first 
[second, or thircl] time of asking. 

H And if the persons that are to be married dwell in 
divers Parishes, the Banns must be asked in both 
Parishes ; and the Curate of the one Parish shall 
not solemnize Matrimony betwixt them, without 
a c Certificate of the Banns being thrice asked, 
from the Curate of the other Parish. 

II At the day and time appointed for solemnization of 
Matrimony, the persons to be married shall come 
into the Body of the Church with their Friends 
and Neighbours : and there standing together, 



<S.g. 



c For the Sarum 
form of Certificate, 
see Maskell's 
M. R. iii. 376. 

'' 3- g- Statuan- 
titr . . . ecclesitz. 
Stet aittem vir a 
sinistris mulieris, 
mulier mitem a 
dextris -viri, coram 
Presbytero antictti , 
alba, fa/ione, et 
slola revestito. ^. 
[Hende r son's 
York A/an. p. 
"5*-] 



Non fklabit Sacerdos nee consentiet ad fidationem inter 
virum et mulierem ante tertium edictum banno- 
rum. Debet enim sacerdos banna in facie ecclesia? 
infra missarum solemnia cum major populi adfuerit 
multitudo, per tres dies solemnes et disjunctas, 
interrogare : ita ut inter unumquemque diem 
solemnem cadat ad minus una dies ferialis . . . 
et si contrahentes diversarum sint parochiarum, 
tunc in utraque ecclesite parochiarum illarum sunt 
banna interroganda . . . 



H d In primis statuantur vir et mulier ante ostium 
eeclesiee coram Deo, sacerdote, et populo, vir a 
dextris mulieris, et mulier a sinistris viri. 



THE FORM OF SOLEMNIZATION OF MATRIMONY. 
into the Body of the Church . . . and there standing] The 
ancient Rubric, as will be seen above, required this part of 
the Office to be said ante ostium ecclesim. This seems to 
mean the same as the ad valvas ecclesim, of the first Rubric in 
the Office for making a Catechumen. [See Holy Baptism. ] The 
porch was probably intended in both cases, not the exterior 
of the Church. 

" She was a worthy woman all her live, 
Housbondes at ye chirche dore had she had five." 

Chaucer's Wife of Bath, Pro). 1. 461. 

It is clearly from the ancient Rubric that the English one is 
derived ; and it is also equally clear that "the Body of the 
Church " means some portion of the Nave. Of this practice 
it is difficult to find any explanation, unless it be that the 
betrothal anciently took place some time previously to the 
marriage, and that the latter only was associated with the 
Holy Communion. This was the opinion of the Bishops at 
the Savoy Conference ; for when the Puritans objected to the 
" change of place and posture mentioned in these two Rubrics," 
the Bishops replied, " They go to the Lord's Table because the 
Communion is to follow." [Cardw. Conf. 360.] Whatever may 
have been the origin of the custom, it is undoubtedly enjoined 
by the present Rubric, and the Rubric has been so carried out in 
many churches down to our own time. In Bishop Wren's 
"orders and directions for the diocese of Norwich," the ninth 
Injunction directs that immediately after the "close of the 
first service," the "marriage (if there be any) be begun in the 
body of the Church and finished at the table;" and the 
eleventh orders "that they go up to the holy table at 
marriages at such time thereof as the Rubric so directeth." 
[Cardw. Doc. Ann. ii. 203, 204.] At Broadwater, in Sussex, 
the custom was found existing in 1800 by a new Rector, who 
continued it for the fifty years of his ministry there. It has 
also continued to the present day in some Yorkshire, Lincoln- 
shire, and Somersetshire churches, and doubtless in many 



others elsewhere. In our modern churches the open space in 
front of the Choir screen seems to be the most proper place 
for the first part of the Service ; although, of course, any 
other and more convenient part of the nave would equally 
suit the words of the Rubric/ 1 

with their Friends and Neighbours'] Marriages are always 

1 A record of a marriage at the Choir door, which took place about 1450, 
has been handed down to us in the Plumpton Correspondence ; and it con- 
tains so much interesting illustration of the custom of the time that it is 
here given at length : — 

" Richard Clerk, parish clerk of Knaresburgh, Yorkshire, of the age of 
fifty years and more, deposed, that he had known Sir William Plompton 
for fifty years and more, and Joan Wintriiigham from the time of her birth 
— that on a certain friday, which exactly he does not remember, between 
the feasts of Easter and Pentecost, about twenty-one years ago, in the 
parish church of Knaresburgh, was solempnized a marriage between the said 
Sir William and Joan — that at that time he was, as now, parish clerk of 
Knaresburgh, and was present on this occasion — that the preeeeding night 
John Brown, then perpetual Vicar of Knaresburgh, sent word to the 
deponent that Sir William Plompton intended to marry Joan Wintringham 
on the morrow, she then sojourning with Alice Wintringham her mother 
in Knaresburg, and therefore he bade him wait on him very early the next 
morning and open the doors of the church for him, and so he did — and 
very early in the morning of the said Friday came the said Sir William and 
Joan to the parish church of Knaresburgh, and they standing at the door 
of the chancel of the said church within the said church, the aforesaid John 
Brown came from the high altar in his vestments and solempnized marriage 
between them in the presence of the deponent, the said Sir William taking 
the said Joan with his right hand and repeating after the Vicar, Here I 
take the Jhennett to my wedded wife to hold and to have, att ted and att lord, 
for farer or lather, for better for wane, in sicknesse and in hele, to dede us 
depart, and thereto I plight the my trouth, and the said Joan making like 
response incessantly to the said Sir William,— that the Vicar, having con- 
cluded the ceremony in the usual form, said the mass of the Holy Trinity 
in a low voice in the hearing of the deponent— that there were present, at 
the marriage the said Vicar, the contracting parties, Alice Wintringham, 
mother of the bride, Thomas Knaresburgh of Knaresburgh, Richard Ask- 
ham of Kirkdighton, Richard Exilby of Knaresburgh, and John Croft, his 
fellow-witness, and no more— and immediately alter the marriage the said 
Sir William earnestly entreated those present to keep the matter secret, 
until! he chose to have it made known— and further, that Sir William was 
clad in a garment of green checkery, and Joan in one of a red colour." 
{Plimpton Corresp. p. Ixxvi, Camden Soc] 



•1 P 



450 



Solemnisation of a^atrimonp. 



the Man on the right hand, and the Woman on 
the left, the Priest shall say, 

DEARLY beloved, we are gathered together 
here in the sight of God, and in the face 
of this congregation, to join together this man 
and this woman in holy Matrimony ; which is an 
honourable estate, instituted of God in the time 
of man's innocency, signifying unto us the mys- 
tical union that is betwixt Christ and His 
Church ; which holy estate Christ adorned and 
beautified with His presence, and first miracle 
that He wrought, in Cana of Galilee; and is 
commended of Saint Paul to be honourable among 
all men : and therefore is not by any to be enter- 
prised, nor taken in hand, unadvisedly, lightly, 
Or wantonly, to satisfy men's carnal lusts and 
appetites, like brute beasts that have no under- 
standing ; but reverently, discreetly, advisedly, 
soberly, and in the fear of God ; duly considering 
the causes for which matrimony was ordained. 

First, It was ordained for the procreation of 
children, to be brought up in the fear and nurture 
of the Lord, and to the praise of His holy Name. 

Secondly, It was ordained for a remedy against 
sin, and to avoid fornication ; that such persons 
as have not the gift of continency might marry, 
and keep themselves undenled members of 
Christ's body. 

Thirdly, It was ordained for the mutual society, 
help, and comfort, that the one ought to have of 
the other, both in prosperity and adversity. Into 
which holy state these two persons present come 
now to be joined. Therefore if any man can shew 
any just cause, why they may not lawfully be 



" isnr. fFrom a 
M.inua! belonging 
to Charford, a clia- 
pelry of Breamore, 
Hants, in A.D. 1408. 
Bitl. Ren. 2, a. xxi.] 



c Sar. Harl. MS. 
873. ^. similar. 



H Tunc interroget sacerdos banna dieens in lingua 
materna sub hac forma, 

"TO breyren k sustren her we beon comyn to 
-J-J gedre I ye worsschip of god & his holy 
seintes i ye face of holy chirche to joynen to gedre 
yuse tweyne bodyes yat heynforward yei beon 
body 1 ye beleue & in ye lawe of god forte 
deserven evclastynge lyf. Wat so yei hau don 
here byfore. Wherfore i charge zou on holy 
chirche by half alle y' here bes yat zif eni mon 
or woman knowen eny obstacle piiei or apert 
why y* yey lawefully mowe nozt come to ged r in 
ye sacrament of holy churche sey ey now or neu 



* TO bretheren we are comen here before God and 
-L^ his angels, and all his halowes, In the face 
and presence of our moder holy Chyrche, for to 
couple and to knyt these two bodyes togyder : 
that is to saye, of this man and of this woman. 
That they be from this tyme forthe, but one body 
and two soules in the fayth and lawe of God and 
holy Chyrche : For to deserue euerlastyng Lyfe, 
what someuer that they haue done here before. 
. . . I charge you on Goddes behalfe and holy 
Chirche, that if there be any of you that can say 
any thynge why these two may not be lawfully 
wedded togyder at this tyme, say it nowe, outher 
pryuely or appertly, in helpynge of your soules 
and theirs bothe. 



IWARNE you alle that yf there bee any of 
you whych wost owht by thys man and thys 



supposed to be celebrated in the face of the Church, and both 
the civil and the ecclesiastical laws have always been severe in 
reprobating anything like secrecy in the performance of the 
rite. The sixty-second Canon even directs that the marriage 
shall take place in time of Divine Service, and an extract 
given above from Bishop Wren's Injunctions shews that Such 
was the practice in his time. The words "in the face of this 
congregation " seem to signify the intention of the Prayer 
Book in 1661 to be the same as that of the Canon in 1603. 
By the Marriage Act witnesses are required to be present, 
and to sign the register ; and although it is not expressly 
ordered that these shall be friends of the bridegroom or bride, 
it is certainly more conformable to the spirit of the enact- 
ment as we'll as to that of the Church that they should be so 
rather than strangers, or than the parish clerk and sexton 
impressed sicco pede for the purpose. 

the Man on the right hand] The custom is to read this portion 
of the Rubric (which was added by Bishop Cosin) in the sense 
of the ancient One from the Sarum and the York Manuals 
which is placed by its side. But the Hereford Rubric reverses 
the position, as is shewn above, placing the man on the 
woman's left hand and the woman on the man's right hand. 
It would be in conformity with ritual habit to suppose that 
"on the right hand " means on the right hand of the priest, 
as he faces the man and woman. This was the Jewish custom, 
which may reasonably be supposed to have been followed by 
the early Christians ; and it may also be remarked that the 
north side of the Church is that which is appropriated to the 
men when the sexes are divided. Such a position would 
receive a significant meaning from the beautiful Marriage 
Psalm of Solomon, "Upon thy right hand did stand the 
Queen in a vesture of gold " [Ps. xlv. 10] : for, as the selection 
of this psalm for Christmas Day shews, these words are 
written prophetically of " the mystical union betwixt Christ 
and His Church," which is "signified" by holy matrimony. 

It is worthy of notice that in the later part of the ancient 
Sarum Service there is a Rubric directing that ' ' when the 
prayers are ended and all have gone into the presbytery, that 
is, to the south side of the Church between the Choir and the 
Altar, the woman being placed on the right hand of the man, 



that is, between him and the Altar," the Service for the Holy 
Communion shall commence. After which the bride and 
bridegroom are to kneel in front of the altar in the same order 
while the pall is held over them, and also during their com- 
munion. 

It must be said, however, in support of the received custom, 
that where ancient effigies of man and wife lie side by side on 
a tomb, the wife is on the left hand of her husband. So also 
the bodies of an Earl and Countess of Gloucester were recently 
found lying under their effigies in Tewkesbury Abbey. [Comp. 
Cant. ii. 6.] 

the Priest shall say'] The ancient rule of the Church was 
that marriages should be celebrated " per presbyterum Sanctis 
ordinibus constitutum : " no change was made in this rule at 
the Reformation or subsequently, and there is not a shadow 
of authority for the celebration of the rite of marriage by 
Deacons. Chief-Justice Tindal gave his opinion, and that of 
his brother judges, before the House of Lords on July 7, 1843, 
that it was the rule of the Church of England to require the 
ceremony to be performed by a priest. From an ecclesiastical 
point of view it must be remembered that [1] The Marriage 
Office is especially one of Benediction ; that [2] Benedictions 
are beyond the power of a deacon ; that [3] The Rubrics 
throughout contemplate the Minister of the Office as a Priest ; 
and that [4] No authority to celebrate marriages is given, 
either in words or by impbeation, to the Deacon at his 
ordination or at any other time. The duty of celebrating 
marriages ought not to be imposed upon Curates in their 
diaconate by their Rectors ; and the laity should insist 
strongly upon being married by Priests, remembering that 
their marriages cannot receive the fulness of Benediction 
which the Church has provided for them in the Office except 
from a Priest or a Bishop. 

This Exhortation seems to have been condensed from the 
article on "The Sacrament of Matrimony" in the Institution 
of a Christian Man, a work which was printed by authority, 
having been compiled by a large Commission of Bishops and 
Clergy in the year 1537. [Lloyd's Formul. of Faith, p. 82.] 
But "the causes for which matrimony was ordained are also 
set out by the mediaeval Canonist Lyndwood, who writes, 



Solemnisation of s^atrimonp. 



451 



joined together, let him now speak, or else here- 
after for ever hold his peace. 

IT And also, speaking iinto the persons that shall 
be married, he shall say, 



I REQUIRE and charge you both, (as ye will 
answer at the dreadful day of judgement 
when the secrets of all hearts shall be disclosed,) 
that if either of you know any impediment, why 
ye may not be lawfully joined together in matri- 
mony, ye do now confess it. For be ye well 
assured, that so many as are coupled together 
otherwise than God's Word doth allow are not 
joined together by God ; neither is their matri- 
mony lawful. 

IT At which day of Marriage, if any man do allege and 
declare any impediment, why they may not be 
coupled together in matrimony, by God's Law, or 
the Laws of this Realm ; and will be bound, and 
sufficient sureties with him, to the parties ; or else 
put in a Caution (to the full value of such charges 
as the persons to be married do thereby sustain) 
to prove his allegation : then the solemnization 
must be deferred, until such time as the truth be 
tried. 

IT If no impediment be alleged, then shall the Curate 
say unto the man, 

N. \\7TLT thou have this woman to thy 
VV wedded wife, to live together after 
God's ordinance in the holy estate of matrimony? 
Wilt thou love her, comfort her, honour, and 
keep her in sickness and in health ; and, forsak- 
ing all other, keep thee only unto her, so long as 
ye both shall live 1 



Snr. 



*g. 



' Sar. 



e sub hac forma. 
I- 



woman where fore they won nat lawfully home 
to gedyr, knowleche ye hyt here now or never. 

IT " Eadem admonitio fiat ad virum et ad mulierem, ut 
si quid ab illis occulte actum fuerit, vel si quid 
devoverint, vel alio modo de se noverint quare 
legitime contrahere non possint : tunc confitean- 
tur. 

*ALSO I charge you both, and eyther be your 
^J- selfe, as ye wyll answer before God at the 
day of dome, that yf there be any thynge done 
pryuely or openly, betwene your selfe : or that 
ye knowe any lawfull lettyng why that ye may 
not be wedded togyther at thys time : Say it 
nowe, or we do any more to this mater. 



Si vero aliquis impedimentum aliquod proponere 
voluerit : et ad hoc probandum cautionem praesti- 
terit : differantur sponsalia quousque rei Veritas 
cognoscatur. Si vero nullus impedimentum pro- 
ponere voluerit : interroget sacerdos dotem mu- 
lieris . . . 



IT d Postea dicat sacerdos ad virum cunctis audientibus 
in lingua materna sic' 

iV.~TTlS habere banc mulierem in sponsam, et 
V earn diligere : honorare : tenere : et 
custodire sanam et infirmam, sicut sponsus debet 
sponsam : et omnes alias propter earn dimittere, 
et illi soli adhserere quamdiu vita utriusque ves- 
trum duraverit? 



"... du» principales causa; quare contrahitur Matrimonium : 
una est susceptio sobolis, alia est vitatio fornicationis. Second- 
arise causae sunt personarum conjunctio," etc. [Lyndw. lib. 
iv. tit. iii.J. 

like brute beasts that have no Understanding] These un- 
necessarily coarse words were erased by Cosin in his revised 
Prayer Book. He also reinserted from the book of 1549 the 
words "that such as be married may live chastely in matri- 
mony " before "keep themselves," etc., at the end of the 
third paragraph. 

Therefore if any man can shew any just cause] These ancient 
words are equivalent (as the next Rubric but one shews) to a 
fourth publication of Banns. They are exactly analogous to 
the admonition of the Bishop to the people at the Ordination 
of Deacons and Priests, and to a similar one used at the Con- 
firmation of Bishops. As will be seen above, the Address is 
substantially that which was used in the Pre-Reformation 
Church ; but the more homiletic form of it appears to have 
been imitated from Archbishop Hermann's book. 

/ require and charge you both] This last and solemn appeal 
to the consciences of the persons to be married shews how 
great care has always been taken by the Church to prevent 
improper marriages. What are impediments to marriage is 
shewn in the proposed Rubrics of Bishop Cosin on a preceding 
page. 

if any man do allege and declare any impediment] This is 
a very difficult Rubric, and does not seem ever to have 
received a judicial interpretation. On the one hand, it 
appears to stop the marriage only in case the objector submits 
to "be bound, and sufficient sureties with him, to the 
parties ; or else to put in a caution," etc. On the other, the 
mere fact of a real impediment alleged by any apparently 
trustworthy person seems to put it out of the power of the 
Clergyman to proceed with the marriage (whether the ob- 
jector offers security or not) until a legal investigation has 
taken place. Impediments have been alleged at this part of 
the Service, and the marriage has been stopped in consequence 



without any other formality ; but such a proceeding does not 
seem to meet the requirement of the Rubric, nor to be just to 
the persons desiring to be married. 

§ The Mutual Consent. 

Although this ceremony may appear to be a mere formality, 
since it is very improbable that persons will appear before the 
Clergyman for the purpose of being married unless they have 
previously come to a decision and agreement on the subject, 
yet it is a formality respecting which the Church has always 
been strict ; and in the civil contracts which have been 
adopted under modern legislation equal strictness has been 
observed. In point of fact, forced marriages have not unfre- 
quently taken place, and they are as alien to the spirit in 
which Holy Matrimony is regarded by the Church as the 
worst clandestine marriages are. At the last moment, there- 
fore, before the irrevocable step is taken, and the indissoluble 
bond tied, each of the two persons to be married is required 
to declare before God and the Church that the marriage takes 
place with their own free will and consent. This declaration 
is also worded in such a manner as to constitute a promise in 
respect to the duties of the married state ; and although no 
solemn adjuration is annexed to this promise, as in the Invoca- 
tion of the Blessed Trinity afterwards, yet the simple "I will," 
given under such circumstances, must be taken to have the 
force of a vow as well as that of an assent and consent to the 
terms of the marriage covenant as set forth by the Church. 

The above English forms of the consent are given from a 
Salisbury Ordinate in the British Museum. The following arc 
from the York Manual : — 

"A". Wilt thou haue this woman to thy wyfe : and loue her 
and kepe her in syknes and in helthe, and in all other degrcse 
be to her as a husbande sholde be to his wyfe, and all other 
forsake for her : and holde thee only to her, to thy lyucs 
ende ? Respondeat vir hoc modo : I wyll. 

"N. Wylt thou have this man to thy husbande, and to 
be buxum to him, scruc him and kepe him in sykenes and in 



452 



Solemnisation of a^atrimonp. 



If The man shall answer, 
I will. 

1[ Then shall the Priest say unto the woman, 
i\ r ."TYTILT thou have this man to thy wedded 

V V husband, to live together after God's 
ordinance in the holy estate of matrimony 1 Wilt 
thou obey him, and serve him, love, honour, and 
keep him in sickness and in health ; and, forsak- 
ing all other, keep thee only unto him, so long as 
ye both shall live ? 



IT The woman shall answer, 

I will. 

IT Then shall the Minister say, 

Who giveth this woman to be married to this 

man? 



~!\X. Harl. MS. 



S73. 



b Tlrese four words 
are all found in an 
injunction given to 
parishioners in a 
form for Collation 
to a Benefice, A.D. 
1139 — 1162 : " Ut 
predictum E d- 
mundum Presby- 
terum vestrum dili- 
gatis.honoratis.ser- 
viatis, obediatis 
. . ." [Kennett's 
Case of Impropr., 
App. iv.] 

c Harl. MS. 873. 



•■ Sar. MS. Bibl. 
Reg. 2, a. xxi., A.D. 
1408. 



"X. "YYTYLT thou have thys woman to thy 
V V weddyd wyf and her loue honour holde 
and kepe heyl and syke as a housbonde owyth to 
kepe hys wyf and all other for her to lete and 
holde the only to her as long as your eyther lyf 
lastyth , 

11 Respondeat vir. 

Volo. 

II Item dicat sacerdos ad mulierem hoc modo. 



*v 



IS habere hunc virum in sponsum et ei 
obedire et servire : et eum diligere, 
honorare/ accustodire sanum et infirmum sicut 
sponsa debet sponsum : et omnes alios propter 
eum dimittere, et illi soli adhaerere quamdiu vita 
utriusque vestrum duraverit 1 



'-/V.TTTYLT thou have thya man unto thy 
VV housbonde and obeye to hym and 
serve and hym to love and honour and kepe heil 
and syke as a wyf owyth to do the housbonde 
and to lete alle other men for hym and holde 
the only to hym whylys your eyther lyf lasteth, 

1T d Respondeat mulier hoc modo. 
I wyll. 

'Deinde Sacerdos. 
Who schal 3eve yis woman 1 
/ Who gyues me this wyfe 1 



helthe : And in all other degrese be vnto hym as a wyfe 
should be to hir husbande, and all other to forsake for hym : 
and holde thee only to hym to thy lyues ende ? Respondeat 
mulier hoc modo : I wyll. " 

§ The Betrothal. 

That espousal which used, in very ancient times, to take 
place some weeks or months before the marriage, and which 
constituted a formal religious recognition of what is now 
called an "engagement," is represented in our present Office 
by the previous words of consent, which were called a con- 
tract " de future" Even when they were thus used, a con- 
tract "per verba de pra?senti " was also made ; but the two 
contracts have long been habitually placed together by the 
Church as is now the case ; 1 and the Betrothal more pro- 
perly consists of this part of the ceremony in which the hands 
are joined, and each gives their troth or promise of fidelity 
(which is the marriage vow) to the other. 

The present words of betrothal are substantially identical 
with those which have been used in England from ancient 
times. Three variations are here printed ; which, with that 
given above, will fully illustrate the language in which they 
were spoken from about the thirteenth to the sixteenth 
century. 

Salisbury Use. York Use. Hereford Use. 

I N. take the X Here I tak the N. I, X. , underfynge 

to my weddyd wyf to my wedded wyff the, X., for my 

to haue and to holde to holde and to have wedded wyf, for 

fro thys day wafor att bed and att betere for worse, 

1 Yet there is evidence of separate espousals having been made as late as 
the time of Charles I. For in the Parish Register of Boughton Monchel- 
sea, in Kent, is the following entry: "Michaelis. 1630. Sponsalia inter 
Gulielm. Maddox et Elizabeth Grimestone in debit' juris forma transacta, 
10 die Januarii." Two years and three-quarters afterwards comes the entry 
of the marriage : "Michaelis. 1633. Nuptiae inter Gulielmu Maddox et 
Elizabeths Grimestone, ultimo Octobris." [Burns' Hist, of Fleet Mar- 
riages, p. 2.] The ancient oath of espousals was administered in this form : 
"You swear by God and His holy saints herein, and by all the saints in 
Paradise, that you will take this woman, whose name is N., to wife, within 
forty days, if Holy Church will permit." The hands of the man and 
woman being then joined together by the priest, he also said, "And thus 
ye affiance yourselves," to which they made an affirmative reply, an 
exhortation concluding the ceremony. 



beter, for worse, for 
rycher, for porer : 
ill sykenesse and in 
helthe, tyl deth us 
departe " yf holy 
chyrch wol it or- 
deyne and ther to 
I plycht the my 
trouth. 3 

I iV. take the X. 
to my weddyd hus- 
bonde to haue and 
to holde fro 5 thys 
day for bether, for 
wurs, for richer, for 
porer, in sykenesse 
and hin elthe to be 
honour and buxum 6 
in bed and at bort : 
tyll deth us departe 
yf holy chyrche wol 
itordeyne: and ther 
to I plyche te my 
throute. 



borde for fairer for 
laither, 4 for better 
for wars, in sikness 
and in heile till dethe 
us depart and there- 
to plyght I the my 
trough. 



Here I tak the X. 
to my wedded hous- 
band to hold and to 
have att bed and att 
borde for fairer for 
laither, for better 
for wars, in sikeness 
and in heile till dethe 
us depart and there- 
to I plyght the my 
trough. 



for richer for porer, 
yn sekenes and in 
helthe tyl deth us 
departe, as holy 
church hath or- 
deyned, and therto 
y plinth the my 
trowthe. 



I, X., underfynge 
the N., for my wed- 
ded housband, for 
better, for worse, for 
richer, for porer, yn 
sekenes and in 
helthe, to be buxom 
to the tyl deth us 
departe, as holy 
church hath or- 
deyned, and tharto 
y plijt the my 
trowthe. 



2 " Depart" is sound English for " part asunder," which was altered to 
"do part" in 1661, at the pressing request of the Puritans, who knew as 
little of the history of their national language as they did of that of their 
national Church. " And yt is also departed in two." [Mirror of Our Lady, 
p. 174.] 

3 "Troth," or "Trouth," is commonly identified with "truth ;" but this 
is an error, the meaning of the word being " fidelity," or "allegiance." To 
" give troth " is equivalent to " fidem dare." 

* "Laither:" this is the old comparative degree of "loath," as iu "Ihc 
am him the lathere." [Lazamon's £ru(. i. 37.] The word "fouler" is used 
in some Salisbury Manuals : and each, of course, expresses the idea of 
"less fair," or "less pleasing." 

* This is a conjectural emendation. The word is "for" in two copies. 

6 " Bonour and buxum" are the representatives of " Bonnaire," gentle 
(as in debonair), and " Boughsome," obedient. Some Manuals added "in 
all lawful places." In the Golden Litany printed by Maskell [Mon. Rit. 
ii. 245] one of the petitions is, " By Thy infinite buxomnes : have mercy on 
us." In the Promptorium Parvvlorum the two equivalents Humilitas and 
Obedientia, are given under the word Buxumnesse. Another illustration 
may be given from Fuller, who gives a form of abjuration, of the date 1395, 



^olcmm^atton of agjatrimonp. 



453 



IT Then shall they give their troth to each other in 
this manner. 

IT The Minister, receiving the woman at her father's 
or friend's hands, shall cause the man with his 
right hand to take the woman by her right hand, 
and to say after him as followeth, 

IN. take thee N. to my wedded wife, to have 
and to hold from this day forward, for better 
for worse, for richer for poorer, in sickness and 
in health, to love and to cherish, till death us do 
part, according to God's holy ordinance; and 
thereto I plight thee my troth. 

IT Then shall they loose their hands ; and the woman, 
with her right hand taking the man by his right 
hand, shall likewise say after the Minister, 

IN. take thee N. to my wedded husband, to 
have and to hold from this day forward, for 
better for worse, for richer for poorer, in sickness 
and in health, to love, cherish, and to obey, till 
death us do part, according to God's holy ordi- 
nance ; And thereto I give thee my troth. 

IT Then shall they again loose their hands, and the 
man shall give unto the woman a ring, laying the 
same upon the book, with the accustomed duty to 
the Priest and Clerk. And the Priest taking the 
ring, shall deliver it unto the man, to put it upon 
the fourth finger of the woman's left hand. And 
the man holding the ring there, and taught by 
the Priest, shall say, 
VTTITH this ring I thee wed, with my body 
VV I thee worship, and with all my worldly 



IT a Deinde detur femina a patre suo, vel ab amicis ejus : 
quod si puella sit discoopertam habeat manum : 
si vidua tectam : quam vir recipiat in Dei fide et 
sua servandam, sicut vovit coram sacerdote, et 
tene^t earn per manum dextram in manu sua 
dextra, et sic det fidem mulieri per verba de 
prsesenti, ita dicens docente sacerdote. 

IN. take the N. to my wedded wyf to haue 
and to holde fro this day forwarde for better : 
for wors : for richere : for poorer [for fairer for 
fowler. Had. MS.'] : in sykenesse and in hele : 
tyl dethe vs departe if holy chyrche it woll 
ordeyne, and therto I plight the my trouthe. 

Manum retrahendo. 

Deinde dicat mulier docente sacerdote. 

IJV. take the N. to my wedded housbonder to 
haue and to holde fro this day forwarde for 
better : for wors : for richer : for poorer : in syke- 
nesse and in hele : to be bonere and buxum in 
bedde and at the borde tyll dethe vs departhe if 
holy chyrche it wol ordeyne and therto I plight 
the my trouthe. 

d Manum retrahendo. 
Deinde ponat vir an rum : argentum : et annulum 
super scutum vel librum : . . . tunc . . . accipiens 
sacerdos annulum tradat ipsum viro : quern vir 
accipiat manu sua dextera cum tribus principalio- 
ribus digitis, et manu sua sinistra tenens dexteram 
sponsie docente sacerdote dicat, 

'' "TTTITH this rynge I the wed, and this gold 
V V and siluer I the geue, and with my body 



The words, and the accompanying ceremony, which are 
thus handed down to us from the ancient Church of England, 
have a very striking Christian significance. In the ceremony 
of betrothal it will be observed that woman is recognized 
throughout as still subject to the law of dependence under 
which she was originally placed by the Creator. As soon as 
the mutual consent of both the man and the woman has been 
solemnly given in the face of God and the Church, the minister 
of the Office is directed to ask, "Who giveth this woman to 
be married to this man ? " Then she is given up from one 
state of dependence to another, through the intermediate 
agency of the Church; "the minister receiving the woman 
at her father's or friend's hands " (to signify that her father's 
authority over her is returned into the hands of God, Who 
gave it), and delivering her into the hands of the man in 
token that he receives her from God, Who alone can give a 
husband authority over his wife. The quaint but venerable 
and touching words with which the two ' ' give their troth to 
each other " express again and in a still more comprehensive 
form the obligations of the married state which were pre- 
viously declared in the words of mutual consent. Each pro- 
mises an undivided allegiance to the other, until the death of 
one or the other shall part them asunder ; God joining them 
together, and His Providential dispensation alone having 
power to separate them. On both sides a promise is given of 
love and support under all the circumstances of life, prosperous 
or adverse. The duties of support, shelter, and comfort, 
which ordinarily devolve upon the husband chiefly, may, 
under some circumstances (though they rarely arise), fall 
chiefly upon the wife ; and if by sickness and infirmity he is 
unable to fulfil them towards her, he has a claim upon her, 
by these words, that she shall perform them towards him. 
Under any circumstances each promises to be a stay to the 
other, according to their respective positions and capacities, 
on their way through life. In the marriage vow of the 
woman the modern phrase "to obey" is substituted for the 
obsolete one "to be buxom," which had the same meaning. 
It implies that although the woman's dependence on and 
obedience to her father has been given up by him into God's 
hands, it is only that it may be given over to her husband. 
Since it pleased our Blessed Lord to make woman the instru- 

from the Tower rolls, in which are the words, " Anil also I shall be buxum 
to the laws of holy chyrche and to yhowe as myn archbishop, and to myu oyer 
ordinaircs and curates." [Fuller's Ch. Hist. i. 4(36, cd. 1837.) 



ment of His Incarnation, her condition has been far more 
honourable than it was before ; but part of that honour is 
that "the husband is the head of the wife, even as Christ 
is the Head of the Church." Natural instinct, good sense, 
mutual love, and, above all, religious feeling, will always 
enable the wife to discern how far she is bound to obey, and 
the husband how far it is his duty to rule ; and regulated by 
these the yoke of obedience will never be one which the 
woman need regret to wear or wish to cast aside. Jeremy 
Taylor has well pointed out that nothing is said in the hus- 
band's part of the marriage vow about "rule," for this is 
included in the word "love." " The dominion of a man over 
his wife is no other than as the soul rules the body ; for 
which it takes a mighty care, and uses it with a delicate 
tenderness, and cares for it in all contingencies, and watches 
to keep it from all evils, and studies to make for it fair pro- 
visions, and very often is led by its inclinations and desires, 
and does never contradict its appetites but when they are evil, 
and then also not without some trouble and sorrow ; and its 
government comes only to this — it furnishes the body with 
light and understanding, and the body furnishes the soul with 
hands and feet ; the soul governs because the body cannot 
else be happy. " So also he writes in respect to the obedience 
of the wife: "When God commands us to love Him, He 
means we should obey Him : ' this is love, that ye keep My 
commandments ;' and 'if ye love Me, keep My command- 
ments.' Now, as Christ is to the Church, so is the man to 
the wife, and therefore obedience is the best instance of her 
love, for it proclaims her submission, her humility, her 
opinion of his wisdom, his pre-eminence in the family, the 
right of his privilege, and the injunction imposed by God 
upon her sex, that although ' in sorrow she bring forth 
children,' yet with 'love and choice she should obey. ' The 
man's authority is love, and the woman's love is obedience." J 

§ The Marriage. 

With this ring I thee iced] The use of the wedding ring was 
probably adopted by the early Church from the marriage 
customs which were familiar to Christians in their previous 
life as Jews and Heathens : a for the ring, or something 

1 Bishop Taylor's Sermon on the Marriage Ring. 

2 Tcrtullian speaks of the Roman matron's "one linger, on which her 
husband had placed the pledge of the nuptial ring." [Tertull. Apol. vi. 
Dc Idol, xvi.l 



454 



Solemnisation of e^atrimonp. 



goods I thee endow : In the Name of the 
Father, and of the Son, and of the Holy 
Ghost. Amen. 



If Then the man leaving the ring upon the fourth fin- 
ger of the woman's left hand, they shall both 
kneel down and the Minister shall say, 

Let us pray, 

O ETERNAL God, Creator and Preserver of 
all mankind, Giver of all spiritual grace, 
the Author of everlasting life ; Send Thy bless- 
ing upon these Thy servants, this man and this 
woman, whom we bless in Thy Name ; that, as 
Isaac and Rebecca lived faithfully together, so 
these persons may surely perform and keep the 
vow and covenant betwixt them made, (whereof 
this ring given and received is a token and 
pledge,) and may ever remain in perfect love and 
peace together, and live according to Thy laws ; 
through Jesus Christ our Lord. Amen. 

IT Then shall the Priest join their right hands 
together, and say, 

Those whom God hath joined together, let no 
man put asunder. 



e honoure. ^. 



I' & g. iJ. [Ad 
benedictionem an- 
null.} 



c Daye's transl. of 
Hermann's Coi\- 
iult. x A.D. (547. 



I the worships, and with all my worldely cathel 
I the " endowe. Et tunc inserat sponsus annulum 
pollici sponsce dicens. In nomine Pateis : deinde 
secundo digito dicens. et Filii : deinde tertio digito 
dicens : et Spiritus Sancti. deinde quarto digito 
dicens. Amen, ibique dimittat anmdum . . . 
Deinde inclinatis eorum capitibus dicat sacerdos 
benedictionem super eos. 



r*/^REATOR et conservator humani generis : 
L V_y dator gratiae spiritalis : largitor seternae 
salutis : Tu, Domine, mitte benedictionem Tuam 
super hunc annulum, respice, ut qua? ilium gesta- 
verit sit armata virtute ccelestis defensionis, et pro- 
ficiat illi ad aeternam salutem. Per Christum. 

Bene^dic, Domine, hunc annulum, respice, 
quern nos in Tuo sancto nomine benedicimus : ut 
qupecumque eum portaverit in Tua pace consistat : 
et in Tua voluntate permaneat : et in Tuo amore 
vivat et crescat et senescat : et multiplicetur in 
longitudinem dierum. Per Dominum.] 

H c And so lette the minister ioine their right handes 
together, and saye, 

That, that God hath ioyned, lette no man 
dissever. 



equivalent to it, appears to have been given by the man to 
the woman at the marriage or at espousals, even from those 
distant patriarchal days when Abraham's steward betrothed 
Rebekah on behalf of Isaac, by putting " the earrings upon 
her face, and the bracelets upon her hands." Much pleasing 
symbolism has been connected with the wedding ring, 
especially that its form having neither beginning nor end, it 
is an emblem of eternity, constancy, and integrity. This 
meaning is brought out in the ancient form of consecrating a 
Bishop, when the ring was delivered to him with the words, 
"Receive the ring, the seal of faith, to the end that being 
adorned with inviolable constancy, thou mayest keep unde- 
filed the spouse of God, which is His holy Church." The 
same form of blessing the ring was used in this case as was 
used in the Marriage Service, and which is printed above. 
Probably it has always been taken as a symbol of mutual 
truth and intimate union, linking together the married couple, 
in the words of the ancient Exhortation, " That they be from 
this tyme forthe, but one body and two souls in the fayth 



and lawe of God and holy Chyrche. " It is the only relic of 
the ancient tokens of spousage, — gold, silver, and a ring 
being formerly given at this part of the Service : and as the 
gold and silver were given as symbols of dowry, so probably 
one idea, at least, connected with the ring, was that of the 
relation of dependence which the woman was henceforth to 
be in towards her husband. In the Prayer Book of 1549 the 
gold or silver were still directed to be given (and in Bishop 
Cosin's revised Prayer Book he proposed a restoration of the 
custom, inserting, "and other tokens of spousage as gold, 
silver, or bracelets," after the word "ring"), but in 1552 "the 
accustomed duty to the Priest and Clerk " was substituted, 
and ultimately retained in the revision of 1661. It is possible 
that the "gold or silver '' had customarily been appropriated 
as the marriage fee : but Hooker says that the use of them 
had "in a manner already worn out" even so early as the 
time of Queen Elizabeth. The following forms of the words 
with which the ring was given, and Cosin's proposed form, 
will further illustrate the subject : — 



York Use. 

With this rynge I wedde 
the, and with this gold and 
silver I honoure the, and with 
this gyft I honoure the. In 
nomine Patris : et Filii : et 
Spiritus Sancti. Amen. 



Hereford Use. 

Wyth thys ryng y the 
wedde, and thys gold and 
seluer ych the jeue, and wyth 
myne body ych the honoure. 
In nomine Patris : et Filii : 
et Spiritus Sancti. Amen. 



Prayer Book of 1549. 



Form proposed by Bishop 
Cosin, 1661. 



With this ring I thee wed, 
and receive thee into the 
holy and honourable estate of 
matrimony : In the Name of 
the Father, and of the Son, 
and of the Holy Ghost. 
Amen. 



An old manual in the British Museum [Bib!. Reg. 2, a. xxi.] 
has also the following words in addition, explaining the 
object of the gold and silver : — 

' ' Loo this gold and this siluer is leyd doun in signifyinge 
that the woman schal haue hure dower of thi goodes, jif heo 
abide aftur thy disces." 

The ring was anciently placed first on the thumb at the 
invocation of the First Person of the Trinity, on the next 
finger at the Name of the Second, on the third at the Name 
of the Third, and on the fourth at the word Amen. The 
expression of the second Rubric, " leaving the ring upon the 
fourth finger, " seems to point to this custom as still observed, 
and still intended. The ancient Rubric also gave as a reason 
for its remaining on the fourth finger, "quia in medico est 
quozdam vena procedens usque ad cor ; " and this reason has 
become deeply rooted in the popular mind. The same Rubric 



With this ring I thee wed, 
this gold and silver I thee 
give, with my body I thee 
worship, and with all my 
worldly goods I thee endow : 
in the Name of the Father, 
and of the Son, and of the 
Holy Ghost. Amen. 

also adds " et in sonoritate argenti designatur interna dilectio, 
quce semper inter eos debet esse recens." 

with my body I thee worship] The meaning of the word 
"worship" in this place is defined by the word used in its 
place in some of the ancient Manuals, which (as may be seen 
above) was "honour." The Puritans always objected to the 
word; and in 1661 it was agreed that "honour" should be 
substituted, the alteration being made by Sancroft in Bishop 
Cosin's revised Prayer Book instead of the change suggested 
by Cosin himself. But either by accident, or through a 
change of mind on the part of the Revision Committee, the 
old word was allowed to remain. The more exclusive use of 
this word in connection with Divine Service is of compar- 
atively modern date. In the Liber Festivalis, printed by 
Caxton in 1483, an Easter homily calls every gentleman's 
house a " place of worship," and in the same century a prayer 



Solemnisation of a^atrimonp. 



455 



11 Then shall the Minister speak unto the people. 

FORASMUCH as K and N. have consented 
together in holy wedlock, and have wit- 
nessed the same before God and this company, 
and thereto have given and pledged their troth 
either to other, and have declared the same by 
giving and receiving of a ring, and by joining of 
hands ; I pronounce that they be man and wife 
together, In the Name of the Father, and of the 
Son, and of the Holy Ghost. Amen. 



IT And the Minister shall add this Blessing, 

GOD the Father, God the Son, God the 
Holy Ghost, bless, preserve, and keep 
you ; the Lord mercifully with His favour look 
upon you ; and so fill you with all spiritual bene- 
diction and grace, that ye may so live together 
in this life, that in the world to come ye may 
have life everlasting. Amen. 



IT Then the Minister or Clerks, going to the Lord's 
table, shall say or sing this Psalm following. 



Beati omnes. 
Ps. cxxviii. 



BLESSED are all they that fear the 
Lord : and walk in His ways. 
For thou shalt eat the labour of thine hands : 
O well is thee, arid happy shalt thou be. 

Thy wife shall be as the fruitful vine : upon 
the walls of thine house ; 



«s>. 



4 S>- g. $. 



IT And lette the pastour say more over, with a lowde 
voice, that maye be hearde of all men, 

FORASMUCHE as than thys Johan N. 
desireth thys Anne to be hys wife in the 
Lorde, and this Anne desireth thys Johan to be 
hir husbande in the Lorde, and one hath made 
the other a promisse of holie and Christian 
rnatrimonie, and haue now both professed the 
same openly, and haue confirmed it with giuinge 
of ringes ech to other, and ioininge of handes : 
I the minister of Christ and the congregacion 
pronounce that they be ioyned together with law- 
full and Christian matrimony, and I continue 
this their mariage in the Name of the Father, 
the Sonne, and the Holie Gost. Amen. 

BENE^DICAT vos Deus Pater, custodiat 
vos Jesus Christus, illuminet vos Spiri- 
ted Sanctus. Ostendat Dominus faciem Suam 
in vobis et misereatur vestri. Convertat Domi- 
nus vultum Suum ad vos : et det vobis pacem : 
impleatque vos omni benedictione spirituali, in 
remissionem omnium peccatorum vestrorum ut 
habeatis vitam aeternam, et vivatis in specula 
sEeculorum. Amen. 

IT *Hic intrent ecclesiam usque ad gradtim altaris : et 
sacerdos in eundo cum suis ministris dicat huno 
psalmum sequentem. 

Psalmus cxxvii. 

BEATI omnes qui timent Dominum : qui 
ambulant in viis Ejus. 
Labores manuum tuarum quia manducabis : 
beatus es, et bene tibi erit. 

Uxor tua sicut vitis abundans : in lateribus 
domus fuse. 



begins "God that commandest to worship fadir and modir." 
This secular use of it is still continued in the title "your 
worship," by which magistrates are addressed, and in the 
appellation "worshipful companies." The expression, "with 
my body I thee worship " or " honour " is equivalent to a 
bestowal of the man's own self upon t.he woman, in the same 
manner in which she is delivered to him by the Church from 
the hands of her father. Thus he gives first the usufruct of 
his person in these words, and in those which follow the usu- 
fruct of his possessions or worldly goods. 

As far as the ceremony of marriage is a contract between the 
man and the woman, it is completed by the giving of the ring 
with this solemn invocation of the Blessed Trinity. In all 
that follows they are receiving the Benediction of the Church, 
and its ratification of their contract. 

they shall both kneel down] All present should also kneel at 
this prayer, except the Priest. It is the only part of the 
Service, in the body of the Church, at which the bystanders 
are required to kneel ; but the married couple ought to con- 
tinue kneeling until the commencement of the Psalm or In- 
troit. The prayer which follows is founded upon the ancient 
benediction of the ring. It takes the place of a long form of 
blessing which followed the subarrhation in the ancient Office. 
In 1549 the parenthesis " (after bracelets and jewels of gold 
given of the one to the other for tokens of their matrimony) " 
followed the names of Isaac and Rebecca ; which indicates 
the origin of Cosin's proposed dowry of bracelets. 

Those whom God hath joined together] This sentence of 
marriage with its accompanying gesture of joining the bride 
and bridegroom's hands is a noble peculiarity of the English 
rite, though probably derived originally from Archbishop 
Hermann's Consultation. It completes the Marriage rite so 
far as to make it spiritually indissoluble, and may be con- 
sidered as possessing a sacramental character in that lower 
sense in which those rites have it, the outward signs of which 
were not ordained by Christ Himself. There are hardly any 
words in the Prayer Book which more solemnly declare the 
faithful conviction of the Church that God ratifies the work 
of His Priests. In this case and in the Ordination Service 



the very words of our Lord Himself are adopted as the sub- 
stantial and effective part of the rite : and each case is an 
assertion of the very highest spiritual claims that can be made 
on behalf of an earthly ministry. As there the Bishop says 
unconditionally, " Receive the Holy Ghost ; " so here the 
Prjest says unconditionally, that "God hath joined together" 
these two persons by his ministry. The w r ords were part of 
the ancient Gospel at the Missa Sponsalium. 

Forasmuch as N. and N. have consented] This declaration 
of the completed union is also taken from Archbishop Her- 
mann's Cologne book. It bears an analogy to the words used 
at the consignation of the child after Baptism ; and, as in that 
case, it is a proclamation to the Church of what has already 
been effected by previous parts of the rite. 

And the Minister shall add this Blessing] In the Prayer Book 
of 1549 this blessing stood as follows : " God the Father bless 
you + God the Son keep you : God the Holy Ghost lighten 
your understanding : the Lord mercifully with His favour 
look upon you, and so fill you with all benediction and grace, 
that you may have remission of your sins in this life, and in 
the world to come, life everlasting." It was changed to the 
present form in 1552. 

Then the Minister or Clerks, going to the Lord's fable] 
This originally stood, " Then shall they go into the quire," and 
Cosin wished so to restore it, with the alteration, " they all." 
The proper interpretation of the Rubric doubtless is that the 
Clergy, t.he Choir, the bride and bridegroom, and the bridal 
party are to go from the body of the church in procession to 
the Chancel, singing the processional psalm Beati Omnes : that 
the Clergy proceed to the Altar as at ordinary celebrations of 
the Holy Communion, the bride and bridegroom kneeling in 
front of the Altar, with the bridal party behind them, while 
the Choir go to their usual places. To effect this without 
confusion, the Choir should move first in their proper order, 
the Clergy next, after them the bride and bridegroom, and 
then the remainder of the bridal party. Tims the singers 
can at once file off to their places in the choir, while the 
Clergy pass on to the sacrarium, and the bridal party to tin 
presbytery or space between the Altar steps and choir stalls. 



456 



Solemnisation of a^atrimonp. 



Tliy children like the olive-branches : round 
about thy table. 

Lo, thus shall the man be blessed : that feareth 
the Lord. 

The Lord from out of Sion shall so bless thee : 
that thou shalt see Jerusalem in prosperity all 
thy life long ; 

Yea, that thou shalt see thy children's children : 
and peace upon Israel. 

Glory be to the Father, and to the Son : and 
to the Holy Ghost ; 

As it was in the beginning, is now, and ever 
shall be : world without end. Amen. 
11 Or this Psalm. 
OD be merciful unto us, and 



Deus miserea- I I 
tur. Ps. lxvii. vIT 



light of His countenance, and be merciful unto 
us. 

That Thy way may be known upon earth : Thy 
saving health among all nations. 

Let the people praise Thee, O God : yea, let 
all the people praise Thee. 

O let the nations rejoice and be glad : for 
Thou shalt j udge the folk righteously, and govern 
the nations upon earth. 

Let the people praise Thee, O God : yea, let 
all the people praise Thee. 

Then shall the earth bring forth her increase : 
and God, even our own God, shall give us His 
blessing. 

God shall bless us : and all the ends of the 
world shall fear Him. 

Glory be to the Father, and to the Son : and 
to the Holy Ghost ; 

As it was in the beginning, is now, and ever 
shall be : world without end. Amen. 

II The Psalm ended, and the man and the woman 
kneeling before the Lord's table, the Priest stand- 
ing at the table, and turning his face towards them, 
shall say, 

Lord, have mercy upon us. 

IT Answer. 
Christ, have mercy upon us. 

IT Minister. 
Lord, have mercy upon us. 

OUR Father, Which art in heaven, Hallowed 
be Thy Name. Thy kingdom come. Thy 
will be done in earth, As it is in heaven. Give 
us this day our daily bread. And forgive us 
our trespasses, As we forgive them that trespass 
against us. And lead us not into temptation; 
But deliver us from evil. Amen. 
11 Minister. 
O Lord, save Thy servant, 
maid ; 

IT Answei\ 
Who put their trust in Thee. 



and Thy hand- 

Ps. lxxxvi. 2. 



6.1- 



Filii tui sicut novelise olivarum : in circuitu 
mensas tuae. 

Ecce, sic benedicetur homo : qui timet Domi- 
NUM. 

Benedicat tibi Domintjs ex Sion : et videas 
bona Hierusalem omnibus diebus vitse tuae. 

Et videas filios filiorum tuorum : pacein super 
Israel. 



H Tunc prostratis sponso et sponsa ante gradum 
altaris, roget sacerdos circumstantes orare pro 
eis, dicendo, 

Kyrie Eleison. 
Christe Eleison. 

Kyrie Eleison. 

PATER noster, Qui es in coelis ; sanctificetur 
nomen Tuum: adveniat regnum Tuum: fiat 
voluntas Tua, sicut in coelo, et in terra. Panem 
nostrum quotidianum da nobis hodie : et dimitte 
nobis debita nostra, sicut et nos dimittimus debi- 
toribus nostris : et ne nos inducas in tentationem : 
sed libera nos a malo. Amen. 

"Salvum fac servum Tuum et ancillam Tuam. 



*Deus meus, sperantes in Te. 



Such arrangements can only be carried out well in large 
churches, but they give the key to the manner in which the 
spirit of the Rubric may be acted upon, as far as circumstances 
will allow, elsewhere : and as a procession is an invariable 
part of every wedding, where there is a bridal party of 
friends, it is very desirable that it should be properly worked 
into the system of the Church, instead of being left to the 
chance of the moment, and the confused attempts of nervous 
people. 

The portion of the Service which follows the psalm, onward 
to the end of the benediction, is to be regarded as preparatory 



to the Holy Communion. In the old Offices it was followed 
by the Sunday Missa Votiva, that of the Blessed Trinity, the 
Epistle being however 1 Cor. vi. 15-20, and the Gospel Matt, 
xix. 3-6. 

the Priest standing at the table] There is no pretence what- 
ever for the priest to place himself awkwardly in the angle 
formed by the north end of the Lord's Table and the east 
wall. He is clearly to stand in front of the table. The 
Office having the nature of a benediction is therefore said 
towards the persons blessed. There was, indeed, in the 
ancient Office, and in that of 1549, a "Let us pray" after 



Solemnisation of e^atrimonp. 



457 



IT Minister. 
Lord, send them help from Thy holy 
place ; Ps. xx. 1, 2. 

IT Answer. 

And evermore defend them. 
II Minister. 
Be unto them a tower of strength, Ps. lxi. 3. 

H Answer. 
From the face of their enemy. 

IT Minister. 
Lord, hear our prayer. Ps. cii. 1. 

IT Answer 
And let our cry come unto Thee. 



IT Minister. 

OGOD of Abraham, God of Isaac, God of 
Jacob, bless these Thy servants, and sow 
the seed of eternal life in their hearts ; that 
whatsoever in Thy holy Word they shall profit- 
ably learn, they may in deed fulfil the same. 
Look, O Lord, mercifully upon them from 
heaven, and bless them. And as Thou didst 
send Thy blessing upon Abraham and Sarah, to 
their great comfort, so vouchsafe to send Thy 
blessing upon these Thy servants ; that they 
obeying Thy will, and alway being in safety 
under Thy protection, may abide in Thy love 
unto their lives' end ; through Jesus Christ our 
Lord. Amen. 



IT This Prayer next following shall he omitted, where 
the woman is past chilclbearing. 

O MERCIFUL Lord, and heavenly Father, 
by Whose gracious gift mankind is in- 
creased ; We beseech Thee, assist with Thy 
blessing these two persons, that they may both 
be fruitful in procreation of children, and also 
live together so long in godly love and honesty, 
that they may see their children christianly and 
virtuously brought up, to Thy praise and honour ; 
through Jesus Christ our Lord. Amen. 



OGOD, Who by Thy mighty power hast 
made all things of nothing ; Who also 
(after other things set in order) didst appoint 
that out of man (created after Thine own image 
and similitude) woman should take her begin- 
ning ; and knitting them together, didst teach 
that it should never be lawful to put asunder 
those whom Thou by matrimony hadst made one : 
O God, Who hast consecrated the state of ma-tri- 









1 a. 



s. B- 



"*->S- 



t &. i- m. 

Missant. 



"Mitte eis, Domine, auxilium de sancto. 
[*Dominus custodiat vos ab omni malo.] 

'Et de Syon tuere eos. 

[ rf Custodiat animas vestras Dominus.] 

'Esto eis, Domine, turns fortitudinis. 
[^ Dominus custodiet introitum vestrum et 
exitium vestrum. 1 



^A facie inimici. 

[''Ex hoc, nunc, et usque in saeculum.] 

'Domine, exaudi orationem meam. 

*Et clamor meus ad Te veniat. 
'Dominus vobiscum. 
Et cum spiritu tuo. 

Oremus. 
'"T~\EUS Abraham, Deus Isaac, Deus Jacob, 
J-^ bene>J<dic adolescentes istos : et semina 
semen vitas seternae in mentibus eorum : ut quic- 
quid pro utilitate sua didicerint, hoc facere 
cupiant. Per. 

Oremus. 

"Respice, Domine, de coelis, et bene»^<dic con- 
ventionem istam. Et sicut misisti sanctum 
angelum Tuum Raphaelem ad Tobiam et Saram 
filiam Raguelis : ita digneris, Domine, mittere 
bene^dictionem Tuam super istos adolescentes : 
ut in Tua voluntate permaneant : et in Tua 
securitate persistant : et in amore Tuo vivant et 
senescant : ut digni atque pacifici fiant et multi- 
plicentur in longitudinem dierum. Per Chris- 
tum Dominum nostrum. 

Oremus. 
"T3ESPICE, Domine, propitius super hunc 
J-li famulum Tuum, respice. et super hanc 
famulam Tuam : respice. ut in nomine Tuo bene- 
►^dictioneni ccelestem accipiant : et filios filiorum 
suorum et filiarum suarum usque in tertiam et 
quartam progeniem incolumes videant, et in Tua 
voluntate perseverent, et in futuro ad coelestia 
regna perveniant. Per Christum. 



Oremus. 
^T^VEUS, Qui potestate virtutis Tua?, de nihilo 
J— / cuncta fecisti : Qui dispositis universitatis 
exordiis, homini ad imaginem Dei facto ideo 
inseparabile mulieris adjutorium condidisti, ut 
fcemineo corpori de virili dares carne principium, 
docens quod ex uno placuisset institui, nunquam 
liceret disjungi. Hie incipit benediclio sacramen- 
talis : Deus, Qui tarn excellenti mysterio con- 
jugalem copulam consecrasti, ut Christi et 



the versicles, from which it might be reasonably concluded 
that the Priest was then to turn towards the Altar, in the 
direction in which all prayers were intended to be said : but 
the naturo of the rite is essentially benedicatory; and as even 
the final blessing is preceded by " Oremus " in the Latin 
form, the former conclusion seems to be the correct one. 

The concluding prayers have undergone little change in 
the course of translation from the ancient Latin Office ; and 
only a portion of the last of all can be traced back to the 
ancient Sacrainentaries. 



christianly and virtuously hrouyht up] This expression was 
substituted for "see their children's children unto the third 
and fourth generation," at the last revision in 1661. 

Who hast consecrated the state of matrimony] Among the 
exceptions offered against the Prayer Book by Baxter and his 
friends in 16G1 was the following: "Seeing the institution 
of Marriage was before the Fall, and so before the promise of 
Christ, as also for that tho said passage in this Collect seems 
to countenance the opinion of making matrimony a sacrament, 
we desire that clause may be altered or omitted." To this 



458 



^olemn^ation of patrimony. 



mony to such an excellent mystery, that in it is 
signified and represented the spiritual marriage 
and unity betwixt Christ and His Church ; Look 
mercifully upon these Thy servants, that both 
this man may love his wife, according to Thy 
Word, (as Christ did love His spouse the Church, 
Who gave Himself for it, loving and cherishing 
it even as His own flesh,) and also that this 
woman may be loving and amiable, faithful and 
obedient to her husband ; and in all quietness, 
sobriety, and peace, be a follower of holy and 
godly matrons. O Lord, bless them both, and 
grant them to inherit Thy everlasting kingdom ; 
through Jesus Christ our Lord. Amen. 

1T Then shall the Priest say, 
ALMIGHTY God, Who at the beginning did 
-£*- create our first parents, Adam and Eve, 
and did sanctify and join them together in mar- 
riage ; Pour upon you the riches of His grace, 
sanctify and bless you, that ye may please Him 
both in body and soul, and live together in holy 
love unto your lives' end. Amen. 



"S-g-S. 



eccl'esiae sacramentum prresignares in fcedere 
nuptiarum. Hie finitur benedictio sacramenlalis. 
. . . respice, propitius super banc famulam 
Tuam quae maritali jungenda est consortio, quae 
se Tua expetit protectione muniri. Sit in ea 
jugum dilectionis et pacis : fidelis et casta nubat 
in Christo : imitatrixque sanctarum permaneat 
feminarum. Sit amabilis ut Rachel viro : sapiens 
ut Rebecca : longseva et fidelis ut Sara . . . et 
ad beatorum requiem atque ad ccelestia regna 
perveniat. Per Dominum . . . Per omnia ssecula 
sfficulorum. Amen. 



Deinde benedicat eos dicens. Oremtts. Oratio. 
"/~\MNIPOTENS misericors Deus, Qui primos 
Vv parentes nostros Adam et Evam Sua vir- 
tute creavit, et Sua sanctificatione copulavit : 
. . . superabundet in vobis divitias gratia? Sua?, 
et erudiat vos in verbo veritatis, ut ei corpore 
pariter et mente complacere valeatis . . . atque 
in societate et amore vera? dilectionis conjungat. 
Per Christum, Dominum nostrum. Amen. 



IT After which, if there be no Sermon declaring the 
duties of man and wife, the Minister shall read as 
followeth, 

ALL ye that are married, or that intend to 

^ V take the holy estate of matrimony upon 

you, hear what the holy Scripture doth say as 

touching the duty of husbands towards their 

wives, and wives towards their husbands. 




'Saint Paul, in bis Epistle to the Ephesians, 
the fifth Chapter, doth give this commandment 
to all married men ; Husbands, love your wives, 
even as Christ also loved the Church, and gave 
Himself for it, that He might sanctify and cleanse 
it with the washing of water, by the Word ; that 
He might present it to Himself a glorious Church, 
not having spot, or wrinkle, or any such thing ; 



the Committee of Convocation replied: "Though the institu- 
tion of Marriage was before the Fall, yet it may be now, and is, 
consecrated by God to such an excellent mystery as the repre- 
sentation of the spiritual marriage between Christ and His 
Church. [Eph. v. 23. ] We are sorry that the words of Scrip- 
ture will not please. The Church, in the twenty-fifth article, 
hath taken away the fear of making it a sacrament. " [Gajrdw, 
Gonf. 330, 360.1 The singular answer of the Puritan 
opponents of the Prayer Book to this was, "When was Mar- 
riage thus consecrated ? If all things, used to set forth 
Christ's offices, or benefits, by way of similitude, be conse- 
crated, then a Judge, a Father, a Friend, a Vine, a Door, a 
Way, etc., are all consecrated things. Scripture phrase 
pleaseth us in Scripture sense." [Grand Debate, p. 140.] 

loving and amiable} After these words there followed, until 
1661, "to her husband, as Rachael, wise as Rebecca, faithful 
and obedient as Sara," as in the ancient form. 

" Forth cometh the prest, with stole about his nekke, 
And bade hire be like Sara and Rebekke." 

Chaucer's Wife of Bath, 1. 9577. 

Pour upon you the riches] In this benediction the sign of 
the Cross was printed in the Prayer Book of 1549, thus : 
"sanctify and + bless you." It was omitted in 1552, being 
no doubt left out to conciliate the Puritan superstition on 
the subject, and intended, as in other places, to be part of a 
Rubrical tradition which those would use who respected and 
loved that holy sign. The benediction is made up from two 
consecutive Sarum forms. 

After which, if there be no Sermon] Until 1661 this Rubric 
stood in this form : " IT Then shall begin the Communion, and 
after the Gospel shall be said a Sermon, wherein ordinarily (so 
oft as there is any marriage) the office of a man and wife shall 
be declared, according to Holy Scripture. Or if there be no 
Sermon, the Minister shall read this that followeth." Bishop 
Cosin altered this to, " Then shall begin the Communion, if any 
be that day appointed. And after the Gospel and Creed shall 
be said a Sermon wherein it is expedient that the office of man 



and wife be declared according to Holy Scripture. Or if there 
be no Sermon, the Minister shall read this that followeth." 
Bishop Jeremy Taylor and Dr. Donne have left some beauti- 
ful sermons preached on occasion of marriages : and the 
custom seems to have been not uncommon. 

It is convenient . . . the holy Communion] The practice of 
connecting the Marriage Office with the Holy Communion 
fell into strange disuse during the last and present centuries. 
In the old manuals the Mass of the Holy Trinity concluded 
the Office, and there is no reason to suppose that it was ever 
omitted. Until 1661 the Rubric stood : "IT The new married 
2iersons (the same day of their marriage) must receive the holy 
Communion." This is altered in Bishop Cosin's revised 
Prayer Book to " The new married persons, the same day of 
their marriage, must receive the Holy Communion ; unto which 
the minister is now to proceed, reading the Offertory, etc., 
according to the form prescribed. " The present form of the 
Rubric was adopted in deference to the objection of the Puri- 
tans, who wished to dissociate the Office from the Holy 
Communion, from the morbid fear which they had of attach- 
ing too much importance to the religious rite with which 
Marriage is celebrated by the Church. But "convenient" is 
used in its strict and primary sense of "fit "or "proper," 
the secondary sense being a more modern one. From Bishop 
Cosin's proposed Rubric it would appear as if the Holy Com- 
munion was used on such occasions without the introductory 
lection of the Ten Commandments. "To end the public 
solemnity of marriage," says Hooker, "with receiving the 
blessed Sacrament, is a custom so religious and so holy, that 
if the Church of England be blameable in this respect, it is 
not for suffering it to be so much, but rather for not provid- 
ing that it may be more put in use." [Hooker's Ecc. Polit. 
V. lxxiii. 8.] 

A custom which retains its hold in some churches, that of 
kissing the bride, is derived from the Salisbury Rubric con- 
cerning the Pax in the Missa Sponsalium, which is : " Tunc 
amoto pallio, surgant ambo sponsus et sponsa : et accipiat 
sponsus pacem a sacerdote, et ferat sponsag osculans earn et 



Solemnisation of e^attimonp. 



459 



but that it should be holy, and without blemish. 
So ought men to love their wives as their own 
bodies. He that loveth his wife loveth himself : 
for no man ever yet hated his own flesh, but 
nourisheth and cherisheth it, even as the Lord 
the Church : for we are members of His body, 
of His flesh, and of His bones. For this cause 
shall a man leave his father and mother, and 
shall be joined unto his wife ; and they two 
shall be one flesh. This is a great mystery ; but 
I speak concerning Christ and the Church. 
Nevertheless, let every one of you in particular so 
love his wife, even as himself. 

c Likewise the same Saint Paul, writing to the 
Colossians, speaketh thus to all men that are 
married ; Husbands, love your wives, and be not 
bitter against them. 

rf Hear also what Saint Peter, the Apostle of 
Christ, who was himself a married man, saith 
unto them that are married ; Ye husbands, dwell 
with your wives according to knowledge ; giving 
honour unto the wife, as unto the weaker vessel, 
and as being heirs together of the grace of life, 
that your prayers be not hindered. 

Hitherto ye have heard the duty of the hus- 
band toward the wife. Now likewise, ye wives, 
hear and learn your duties toward your husbands, 
even as it is plainly set forth in holy Scripture. 

'Saint Paul, in the aforenamed Epistle to the 
Ephesians, teacheth you thus ; Wives, submit 
yourselves unto your own husbands, as unto the 
Lord. For the husband is the head of the wife, 
even as Christ is the Head of the Church : and 



a Col. 3. 18. 



* 1 Pet. 3. I, 3-6. 



c Col. 3. : 



d 1 Pet. 3. 7. 



Eph. 5. 



He is the Saviour of the body. Therefore as 
the Church is subject unto Christ, so let the 
wives be to their own husbands in every thing. 
And again he saith, Let the wife see that she 
reverence her husband. 

"And in his Epistle to the Colossians, Saint 
Paul giveth you this short lesson ; Wives, submit 
yourselves unto your own husbands, as it is fit in 
the Lord. 

* Saint Peter also doth instruct you very well, 
thus saying ; Ye wives, be in subjection to your 
own husbands ; that, if any obey not the Word, 
they also may without the Word be won by the 
conversation of the wives ; while they behold 
your chaste conversation coupled with fear. 
Whose adorning, let it not be that outward 
adorning of plaiting the hair, and of wearing of 
gold, or of putting on of apparel ; but let it be 
the hidden man of the heart, in that which is not 
corruptible ; even the ornament of a meek and 
quiet spirit, which is in the sight of God of great 
price. For after this manner in the old time the 
holy women also, who trusted in God, adorned 
themselves, being in subjection unto their own 
husbands ; even as Sarah obeyed Abraham, call- 
ing him lord ; whose daughters ye are as long as 
ye do well, and are not afraid with any amaze- 
ment. 

1F It is convenient that the new married persons should 
receive the holy Communion at the time of their 
Marriage, or at the first opportunity after their 
Marriage. 



neminem alium, nee ipse nee ipsa : sed statim diaconus vel 
clericus a presbytero pacem accipiens, ferat aliis sicut solitum 
est." This took place immediately before the Communion of 
the newly-married couple. 

It is curious to find that the registration of marriages is 
directed in a Rubric of the Ambrosian Ritual: " Notabit 



vero ipse (Parochus) quam primum in libro parochiali matri- 
moniorum proprio, nomine 'conjugum' et 'testium,' diem 
prseterea ' annum ' et ' locum ' contracti matrimonii ex 
formula praescripta, quern librum apud se accurate custodiat. " 
[Ex Ritnali Ambrosiano jnssu Casaris Monti? Cardinalis et 
Arch. Mediolanensis editio Martene, vol. ii. p. 139.] 



AN INTRODUCTION 



OFFICE FOR THE VISITATION OF THE SICK. 



The duty of visiting the sick is specially enjoined on the 
Curates of souls in the New Testament : " Is any sick among 
you ? let him call for the elders of the Church ; and let them 
pray over him, anointing him with oil in the Name of the 
Lord : and the prayer of faith shall save the sick, and the 
Lord shall raise him up ; and if he have committed sins, they 
shall be forgiven him." [James v. 14,15.] The Visitation of 
the Sick is not therefore in the minister of Christ a mere 
piece of civility or neighbourly kindness, but an act of reli- 
gion. He comes in the Name of Christ to pray with and for 
the sick man ; if necessary, to reconcile him to the Church 
by the blessing of absolution, and to communicate to him the 
Sacrament of our Lord's Body and Blood. That the primitive 
clergy of the Church made this visitation in time of sickness 
their special duty, is proved to us by many passages in early 
writers. Polycarp, the disciple of St. John, in his Epistle to 
the Philippians, gives it as advice to presbyters, iirurKett-Teadai 
toi's aodeveh. Posidonius, in his Life of St. Augustine [cap. 
27], relates that the Saint, as soon as he knew any man was 
sick, went unto him immediately. The decrees of various 
early Councils enjoined this duty on the Clergy whenever 
they were called for ; and the Council of Milan goes even 
further than this, and orders " Etiamsi non vocati invisant." 
Our own Provincial Constitutions require all Rectors and 
Vicars of Parishes to be diligent in their visitations to those 
who are sick, and warn them, ' ' Ut quoties fuerint accersiti, 
celeriter accedant et hilariter ad segrotos." [Lyndwood, 
Prov. Const, i. 2.] In our Post-Reformation system we find 
also that ample provision is made for the continuance of this 
ancient and laudable custom. Canon 67, ' ' Ministers to insit 
the Sick," directs, "When any person is dangerously sick in 
any Parish, the Minister or Curate (having knowledge there- 
of) shall resort unto him or her (if the disease be not known 
or probably suspected to be infectious) to instruct and comfort 
them in their distress, according to the order of the Com- 
munion Book, if he be no Preacher, or if he be a Preacher, 
then as he shall think most needful and convenient." In the 
Ordination of Deacons it is also stated to be part of their duty 
to search out the sick and poor in the parish in which they 
are appointed to minister, and to give notice of such cases to 
the Incumbent: "And furthermore it is his office, where 
provision is so made, to search for the sick, poor and impotent 
people of the Parish, to intimate their estates, names and 
places where they dwell unto the Curate, that by his Exhor- 
tation they may be relieved with the alms of the Parishioners 
and others. Will you do this gladly and willingly ? " This 
question, and the first parenthesis in the Canon (which speaks 
in general terms of the knowledge by the Minister of a case 
of sickness), imply that the Incumbent is expected to do 
something more than merely visit sick people who send for 
him. Whether he become acquainted with the case directly 
or indirectly, he is bound to visit, and even, if circumstances 
permit, he is to search for, or at any rate cause to be sought 
for, the sick and impotent, and to act up to the maxim quoted 
above, " Etiamsi non vocatus." For giving full force to this 
Visitation of the Sick, the English Ritual contains a formulary 
which has been used with slight alteration in our churches 
from the earliest times. Nearly all the Rubrics and prayers 
are to be found in the ancient Manuals of the Church of 
England, and some of the prayers can be traced to almost 
primitive times. Where some variation has been made from 
these originals (as, for example, in the Exhortation, and in 
the substitution of a Rubric directing the Minister to examine 
whether the Sick Man repent him truly of his sins, etc., for 
a somewhat lengthy form), the spirit of the original is still 
adhered to. The only portions which have been altogether 
omitted in our Prayer Book are the procession of the Priest 
and his Clerks to the house saying the seven penitential 
Psalms, and the Service of Extreme Unction. The original 
object of anointing with oil, as we see from the passage in 
St. James cited above, was to " save," or procure a miraculous 
recovery of the infirm, by remission of the temporal punish- 
ment which they had merited for their sins. Though it 
should also be added that Extreme Unction was used in very 
early times without any expectation of cure, in extremis ; and 



it seems probable that there was a primitive ordinance of 
this kind which was used for the dying, as well as that which 
was used with a view to recovery. The Reformers retained 
the practice in the first Prayer Book, but it was dropped out 
of the second in 1552. The Office then in use is given in a 
note at the end of this Service. 

An Appendix of four Prayers was added to the Visitation 
Office in 1661, to meet particular cases ; the first for a sick 
child, the second for a sick person when there appears little 
hope of recovery, the third a Commendatio Animae for a 
dying person, and the fourth a Prayer for one troubled in 
mind or conscience. These have not as yet been traced to 
any ancient source. 

§ Hie Use of the Office. 

The structure of the Office for the Visitation of the Sick 
shews that it is intended as a formal rite, to be once used 
over the Sick Person, and not to be used as the customary 
prayers of the Clergyman in his ordinary and frequent visits 
to the sickrooms of his parishioners. It is a solemn recogni- 
tion of the person over whom it is used as one who is in the 
fellowship of the Church, and for whom the Church, by its 
authorized Minister, offers prayer to God ; and it is also a 
solemn recognition of the fact that the sicknesses and infirmi- 
ties incident to human nature are a consequence of sin, a 
part of that heritage of death which came upon us through 
the Fall. 

The promiscuous use of the Office would evidently be a 
departure from the intention with which it is put into the 
hands of her priests by the Church of England. Their duties 
towards the sick divide themselves, indeed, into two distinct 
general branches, the one consisting of ordinary pastoral 
instruction, consolation, and prayer ; and the other of the 
use of the two services for Visitation and Communion ; and 
every clergyman must find himself obliged to exercise his 
discretion as to those cases in which he can adopt the more 
solemn course which the Church has appointed for him and 
his parishioners in the latter branch of his duties. 

Those who really have any religious convictions, and who 
have made religious principles the rule of their life, will 
either be consistent Church people or religious Dissenters. 
The former are well accustomed to the system and services 
of the Church, and have been trained, consciously or uncon- 
sciously, by means of it : the latter are in more or less igno- 
rance about the principles of the Church, and have not 
ordinarily been under its training influence. In the case of 
the one the Visitation Service would be appropriate even if 
used on a sudden, supposing the case to be one of imminent 
danger ; and no prayers could be used with so great advantage. 
To the other it would be like a strange language, if used 
without much preparation and instruction : and would not 
be applicable at all, except it were accompanied by an 
understanding that its use presupposed reconciliation to the 
Church. 

In the case of other classes of persons, who have led irreli- 
gious and wicked lives, and who are ill instructed in the way 
of salvation, the Visitation Service can only be properly 
applicable after much instruction has been given, and much 
progress made towards penitence. An abrupt use of it might 
tend to bring into their view the comforts of the Office more 
prominently than would be advisable for those who do not 
fully appreciate the necessity of repentance towards the 
attainment of pardon and true peace. 

It may be added, in conclusion, that the Visitation Office 
should be used with all the proper solemnity belonging to a 
formal rite of the Church. The first Rubric of the ancient 
Service was, " In primis induat se sacerdos superpellicio cum 
stola . . . ," and the same rule should still be observed. Care 
should also be taken that there is some one present to say the 
responses. In his revised book Bishop Cosin provided for 
this by so far reviving the ancient practice as to direct the 
attendance of one lay Clerk with the Priest. But some 
members of the sick person's family, or a parish visitor, or 
other friend, can always be found ready to take this charitable 
duty on themselves. 



THE 



ORDER FOR THE VISITATION OF THE SICK. 



Ordo ad Visitandum Infinitum. 



P 



When any person is sick, notice shall be given 
thereof to the Minister of the Parish ; who, coin- 
ing into the sick person's house, shall say, 

EACE be to this house, and to all that dwell 
in it. 

IT When he cometh into the sick man's presence 
he shall say, kneeling down, 

REMEMBER not, Lord, our iniquities, nor 
the iniquities of our forefathers. Spare 
us, good Lord, spare Thy people whom Thou 
hast redeemed with Thy most precious blood, 
and be not angry with us for ever. 

Answer. 
U Spare us, good Loed. 

IT Then the Minister shall sa)', 
Let us pray. 

Lord, have mercy upon us. 

Christ, have mercy upo7i us. 
Lord, have mercy upon us. 



a "And the Priest 
with his Clerk, 
entering into." 
[Cosin's Durham 
Book.] 

l>8>. H 



o 



UR Father, Which art in heaven, Hallowed 
be Thy Name. Thy kingdom come. Thy 



P 



H *Et cum intraverit domuin dicat, 



AX huic domui et omnibus habitantibus in 
ea : pax ingredientibus et egredientibus. 



~^TE reminiscaris, Domine, delicta nostra, vel 
-L.^1 parentum nostrorum : neque vindictam 
sumas de peccatis nostris : parce, Domine, parce 
famulo Tuo : quem redemisti precioso sanguine 
Tuo ne in seternum irascaris ei. 



Et statim sequatur. 

Kyrie eleison. 

Christe eleison. 
Kyrie eleison. 

PATER noster, Qui es in ccelis ; sanctificetur 
nomen Tuum : adveniat regnum Tuum : 



THE SALUTATION. 

The Priest, on entering the house, is ordered to use the 
salutation enjoined by our Lord upon His Apostles: "And 
into whatsoever house ye enter, first say, Peace be to this 
house." [Luke x. 5.] It is specially appropriate when thus 
pronounced by the Minister of God on entering a house of 
sickness. In a household so circumstanced there is often 
much of disquietude and anxiety. The relations are per- 
plexed and agitated, inclined to forget, perhaps, that this 
sickness is of the Lord. The words of the Priest remind them 
of that peace which is to be found in resting in the Lord, and 
casting their cares on Him. But the Salutation has a special 
reference to the sick man, to whom the Priest comes as the 
Messenger of Peace. He is very probably under deep con- 
viction of sin, longing for pardon and reconciliation ; and the 
object of this visitation is to strengthen his faith, awaken his 
charity, move him to sincere confession and repentance, and 
on his sincere repentance and confession to give him the free 
and full forgiveness vouchsafed by the Saviour to all who 
truly turn to Him, and so to make the sinner at peace with 
God. 

These words, too, used at the very entrance of the Priest 
into the house, help to remind those who hear them that he 
comes on no ordinary errand of condolence, but specially in 
his character as a representative of Him Who said to His 
ministers, " My peace I leave with you." They thus serve 
to bring about a tone of mind in unison with the Service that 
is to follow. 

THE ANTHEM. 

In the older Service-books the Priest and his Clerks were 
directed, on their way to the house of the sick man, to say 
the seven Penitential Psalms, with the Gloria Patri after 
each, and to conclude with the Antiphon, " Ne reminiscaris." 



In the Prayer Book of 1549 one of the Penitential Psalms, 
the 143rd, was said by the Priest on entering the sick man's 
presence, followed by the Gloria Patri and this anthem, 
" Remember not," etc. Subsequently the Psalm was omitted, 
and the anthem, "Remember not," alone retained. The 
Respond, "Spare us, good Lord," was added at the last 
revision in 1661. 

This Antiphon memorializes God of the redemption of His 
people by the most precious Blood of Christ. To those pre- 
sent in the sickroom, as well as to the sick person himself, it 
also gives the keynote of the Service at its very beginning : 
pointing out that sickness is a chastisement permitted by 
God ; that sin has brought it into the world ; and that our 
prayers for benefits to the body ought to be founded on the 
confession of God's undeserved mercy in Christ. The words 
are, of course, spoken to God, and are a kind of Litanic hymn ; 
but they cannot fail to have a subjective side also in warning 
the sick of their true relation to His mercy, and of the worth- 
lessness as well as impiety of self-reliance. They remind him 
that God's mercy must be sought ; that His anger against sin 
is often shewn by bodily chastisement ; and that temporal 
judgements are frequently sent by Him in mercy, that He may 
not be compelled to be "angry with us for ever." 

THE LORD'S PRAYER. 

The prayer of our Blessed Lord is used here, as elsewhere, 
at the beginning of the Service in token of its prevailing 
power with God, and as the gate by which all other prayer is 
to enter into Heaven, and be heard by Him. The structure 
of the Service suggests that it should be said by all present 
as well as by the Priest, and "with" him, as in the end of 
the Litany. It should also be said with a special intention 
directed towards the subsequent portion of the Service, 
remembering that God is Our Father to chastise and Our 



462 



Cbe Visitation of tfje %>kk. 



will be done in earth, As it is in heaven. 
Give us this day our daily bread. And forgive 
us our trespasses, As we forgive them that tres- 
pass against us. And lead us not into tempta- 
tion ; But deliver us from evil. Amen. 




fiat voluntas Tua, sicut in ccelo, et in terra. 
Panem nostrum quotidianum da nobis hodie : et 
dimitte nobis debita nostra, sicut et nos dimit- 
timus debitoribus nostris : et ne nos inducas in 
tentationem : sed libera nos a malo. Amen. 


IT Minister. 






" Lord, save Thy servant ; 
IT Answer. 


a Ps. 86. 3. 


f. Salvum fac servum Tuum vel ancillam 
Tuam. 


Which putteth his trust in Thee. 




B7. Deus meus sperantem in Te. 


IT Minister. 






*Send him help from Thy holy place, 


b Ps. 20. X, 2; 79. 9. 


y. Mitte ei, Domine, auxilium de sancto. 


IT Answer. 






And evermore mightily defend him. 




B7. Et de Syon tuere eum. 


If Minister. 






'Let the enemy have no advantage of him ; 


i PS. 89. 22, 23. 


y. Nihil proficiat inimicus in eo. 


IT Answer. 






Nor the wicked approach to hurt him. 




B7. Et Alius iniquitatis non apponat nocere ei. 


H Minister. 






a Be unto him, Lord, a strong tower, 


d Ps. 61. 3. 


y. Esto ei, Domine, turris fortitudinis. 


IT Answer. 






'From the face of his enemy. 


e Prov. 18. 10. 


^7. A facie inimici. 


IT Minister. 






/ Lord, hear our prayers. 


/Ps. 61. 1. 


y. Domine, exaudi orationem meam. 


U Answer. 






r And let our cry come unto Thee. 


g Ps. 102. 1. 


Ttf. Et clamor meus ad Te veniat. 



Father to heal; that " He woundeth, and His hands make 
whole ; " and that the first prayer of the sick and of those 
who love them should be in the tone of His Whose holy 
example teaches us to say, "Thy will be done." 

The lesser Litany precedes the Lord's Prayer in this place 
with a special emphasis, for it is the very language of those 
who came to Jesus to be healed of their infirmities in the 
days of His earthly life. Thus the two blind men mentioned 
in St. Matthew ix. came to Christ, " crying and saying, Thou 
Son of David, have mercy upon us ;" and in like manner the 
two mentioned in St. Matthew xx. "cried out, saying, Have 
mercy on us, Lord, Thou Son of David." In almost the 
same terms the father prayed for his lunatic son, "saying, 
Lord, have mercy on my son " [Matt. xvii. 15] ; and the 
woman of Syro-Phoenicia, who came to Jesus on behalf of her 
sick daughter, ' ' cried unto Him, saying, Have mercy on me, 
Lord." 

THE VERSICLES. 
These suffrages are the same which are used throughout 
the Occasional Offices, slight variations being made in them 
according to the nature of the Service in which they are 
introduced. They are taken from the 20th, the 61st, the 
86th, and the 89th Psalms, and represent a strain of respon- 
sive supplication which has been ascending to the Throne of 
God for the sick during as many ages as the Service itself 
can be traced backi 



THE PRAYERS. 

In the Sarum Manual, immediately after the responses 
follow nine collects, two of which only have been translated, 
and retained in our present Service. The collect now stand- 
ing first was the last of this series. In the original, mention 
is made of God's blessing on Abraham, Isaac, and Jacob, and 
it is prayed that God in like manner will visit and bless His 
servant. This clause has been omitted in translation. The 
sentence which opens the collect is doubtless originally 
derived from Deut. xxvi. 15, "Look down from Thy holy 
habitation, from heaven, and bless Thy people Israel ;" a form 
which, if we may judge from Isa. lxiii. 15, was long in use 



in the Jewish Church : "Look down from heaven, and be- 
hold from the habitation of Thy holiness and of Thy glory. " 
Solomon in like manner prayed at the Dedication of the Tem- 
ple : "Whatsoever sickness there be . . . then hear Thou 
in heaven Thy dwelling-place, and forgive ..." 

The object of the prayer is to beg God's help on behalf of 
the sick man. It asks that the Lord would look on him in 
mercy, not remembering his sins, but considering his weak- 
ness ; that He would be pleased to comfort him under his 
trial, and enable him to have firm faith in God. Not only 
does it ask that the Almighty will remember him for good, 
but that He will defend him from the evil, specially that He 
will guard him against the assaults of the Devil, that He will 
grant him perpetual peace, and ever keep him in safety. 

If we compare this prayer and the preceding versicles, we 
shall see how naturally the collect re-echoes what has been 
already prayed for. It gathers up into a connected whole all 
the previous petitions, and again lays them before God. This 
is no idle repetition : the blessings sought are of so great 
value, and so deeply needed, that the Church purposely 
enables us here to set them once and again before God, accord- 
ing to the example of our Blessed Lord, Who in the hour of 
His distress prayed three times, using the same words : "If 
it be possible, let this cup pass from Me ; yet not My will, 
but Thine." 

The next prayer is the third of the group of collects in the 
Sarum Manual. In the original prayer mention is made of 
the miraculous cure of Peter's wife's mother and of the 
centurion's servant, of Tobias and of Sara, which allusions 
were all omitted at the last revision in 1661. The former 
prayer is directed to seeking comfort and help for the sick 
man from God in the time of his affliction ; this second collect 
sets forth sickness as an instrument in the hand of the 
Almighty for good, and prays that the present trial may be 
sanctified to the sufferer. The "accustomed goodness" of 
God is here invoked, not for the recovery of the patient, or 
even for support under trial, but that the fatherly correction 
may work the end God has intended in sending it. If sick- 
ness is to answer any good end, it must be viewed as Fatherly 
correction ; and if it comes from our Father, to Him we may 
go for help and comfort under it, and we may be persuaded 
that it comes for some good purpose. Looking to God as 



Cbe Oisitation of tfce %kk. 



463 



"O 



11 Minister. 
LORD, look down from heaven, behold, 
•visit and relieve this Thy servant. Look 
upon Mm with the eyes of Thy mercy, give him 
comfort and sure confidence in Thee, defend him 
from the danger of the enemy, and keep him 
in perpetual peace and safety, through Jesus 
Christ our Lord. Amen. 



HEAR us, Almighty and most merciful God 
and Saviour; extend Thy accustomed 
goodness to this Thy servant who is grieved with 
sickness. Sanctify, we beseech Thee, this Thy 
fatherly correction to him ; that the sense of his 
weakness may add strength to his faith, and 
seriousness to his repentance. That, if it shall be 
Thy good pleasure to restore him to Ms former 
health, he may lead the residue of his life in Thy 
fear, and to Thy glory : or else give him grace 
so to take Thy visitation, that after this painful 
life ended he may dwell with Thee in life ever- 
lasting, through Jesus Christ our Lord. Amen. 



Oremus. 

RESPICE, Domine, de ccelo, et vide et 
visita hunc famulum Tuum N. et bene^J*- 
dic eum sicut benedicere dignatus es Abraham, 
Isaac, et Jacob. Respice super eum, Domine, 
oculis misericordise Tuas : et reple eum omni 
gaudio et lsetitia et timore Tuo. Expelle ab eo 
omnes inimici insidias : et mitte Angelum pacis 
qui eum custodiat, et domum istam in pace per- 
petua. Per Dominum nostrum. 

Oremus. 

EXAUDI nos, omnipotens et misencors Deus, 
et visitationem Tuam conferre digneris 
super hunc famulum Tuum N. quern diversa 
vexat infirmitas. Visita eum, Domine, sicut 
visitare dignatus es socrum Petri, puerumque 
centurionis, et Tobiam, et Saram, per sanctum 
angelum Tuum, Raphaelem. Restitue in eo, 
Domine, pristinam sanitatem : ut mereatur in 
atrio domus Tuse dicere, castigans castigavit me 
Dominus, et morti non tradidit me : Salvator 
mundi. Qui cum Deo Patre, et Spiritu 
Sancto vivis et regnas Deus : per omnia ssecula 
sjeculorum. Amen. 



U Then shall the Minister exhort the sick person after 
this form, or other like. 

DEARLY beloved, know this, that Almighty 
God is the Lord of life and death, and of 
all things to them pertaining, as youth, strength, 



health, age, weakness, and sickness. Where- 
fore, whatsoever your sickness is, know you cer- 
tainly that it is God's visitation. And for what 
cause soever this sickness is sent unto you, 
whether it be to try your patience for the 



Father, our own weakness will lead us more to Him, will 
make us feel our dependence on Him more ; in short, will 
strengthen our faith. The sense of weakness will force on us 
the uncertainty of life, will make us remember how short our 
time is, and bring us to more earnest repentance for all we 
have done amiss, as remembering the account we may so soon 
have to give before our God. The prayer, too, reminds those 
who hear it, that the repentance and sorrow are not to be 
limited simply to a sickbed, but that in case of recovery the 
good work begun in time of affliction must be carried out. 
How necessary to pray, " If it shall be Thy good pleasure to 
restore him to his former health, he may lead the residue of 
his life in Thy fear ! " How many are there who promise well 
when God's hand is upon them, who seem full of godly sor- 
row for sin, and Christian hatred of it, who yet on recovery 
forget all, and fall back into old sins, and form new evil 
habits ! 

And since the issues of life and death are with the Lord, 
and we know not what the event may be, recovery or death, 
the collect prays, not only that in case of restoration the sick 
man may be enabled to live to God, but that in case his illness 
prove fatal, he may, through the grave and gate of death, 
pass to a joyful resurrection, and, this life ended, dwell for 
ever with God in life everlasting. 



THE EXHORTATIONS; 

The use of Exhortation after Prayer has long formed part 
of the Service in the Western Church. The principal heads 
of the Exhortation as given in our Prayer Book are prescribed 
by an ancient Canon, in which the Priest is ordered, after lie 
hath prayed for the sick, " to speak comfortably and mildly 
to him, exhorting him to place all his hope in God, and to bear 
his scourging patiently ; to believe it is designed for his 
purifying and amendment, and also to confess his sins, and 
promise reformation if God grant him life, and that he engage 
to do acts of Penance for his faults ; also that he dispose of 
his estate while his reason and senses remain entire ; that he 
break off his iniquities by Almsdeeds ; that he forgive all 
that have olfended lam ; that he hold a right Faith and 
Belief, and never despair of God's mercy." [Concil. Nanne- 
tens. cap. 4, ap. Binium torn. 3, p. 2, pag. 131.] In the 



Sarum Manual the first form of Exhortation, which probably 
in some measure suggested the two Exhortations here set 
forth, is but short : " Frater charissime, gratias age omni- 
potent! Deo pro universis 4" beneficiis suis : patienter et 
benigne suscipiens infirmitatem corporis quam tibi Deus 
immisit : nam si ipsam humiliter sine murniure toleraveris, 
infert animse tuse maximum prasmium et salutem. Et frater 
charissime quia viam universae carnis ingressurus es ; esto 
firmus in fide. Qui enim non est firmus in fide infidelis est : 
et sine fide impossibile est placere Deo. Et ideo si salvus esse 
volueris : ante omnia opus est ut teneas catholicam fidem : 
quam nisi integram inviolatamque servaveris : absque dubio 
in seternum peribis. " 

Some traces of similarity with our own form may also be 
found in a mediaeval Exhortation of early date, given by 
Maskell. It is taken from an ancient MS., De Visitatione 
Infirmorum, in the Library of St. John's College, Oxford : — 

"How thou shalt comfort a man that he gritcche nou^t whan 
he is selce. 

" Sone -oueste thou thi Lord God? he will sai, ?e. Than 
thus, jf thou loue God, thou louest that He doith, and He 
skorgeth the, and therfor thou shalt gladli suffre it. Here 
of spekit Salamon, and seith, Sone speke noujt a? en the 
chastising of thi fader, for it is no sone whom the fadir 
chastisith nou5t, and it accordith with commine maner of 
speche. For if a man see anotheris child do schreudeli in his 
fader presence, and the fader chastised him noiut, than wold 
that othir man seie, it is noujt his sone, or ellis he loueth 
him noujt, for if he were his child or ellis loued him, he wold 
chastise him : and therfor be noujt evil afraide of thi Faders 
chastising of heuene ; for he seith himself ; whom I loue, him 
I chastise. Also sekenes of bodi makith soule hele, and soule 
hele is noujt but of God; therfor despice noujt Godis scorge, 
but whan God ponissche the, thanke him and loue him, that 
he emendith the, and undernemith the, and blameth the, and 
ponissche the nou?t in his wrath ne in his wodnes, but in his 
grete mercy ..." [Maskell's Mon. Hit. iii. 354.] 

The Exhortation, as set forth in our Service, is divided into 
two portions, whereof the second part may be omitted if the 
person visited be very sick. The first part is devoted to 
instruction regarding the cause of sickness, and the purpose 
of it as concerns the sufferer, The second portion is purely 



464 



Cbe Oisitation of tbe %kh 



example of others, and that your faith may be 
found in the day of the Lord laudable, glorious, 
and honourable, to the increase of glory and end- 
less felicity ; or else it be sent unto you to cor- 
rect and amend in you whatsoever doth offend 
the eyes of your heavenly Fathkr ; know you 
certainly that if you truly repent you of your 
sins, and bear your sickness patiently, trusting in 
God's mercy, for His dear Son Jesus Christ's 
sake, and render unto Him humble thanks for His 
Fatherly visitation, submitting yourself wholly 
unto His will, it shall turn to your profit, and 
help you forward in the right way that leadeth 
unto everlasting life. 

IT If the person visited be very sick, then the Curate 
may end his exhortation in this place, or else pro- 
ceed. 

" rpAKE therefore in good part the chastisement 
-L of the Lord : For (as Saint Paul saith in 
the twelfth Chapter to the Hebrews) whom the 
Lord loveth He chasteneth, and scourgeth every 
son whom He receiveth. If ye endure chasten- 
ing, God dealeth with you as with sons ; for 
what son is he whom the father chasteneth not 1 
But if ye be without chastisement, whereof all 
are partakers, then are ye bastards, and not sons. 
Furthermore, we have had fathers of our flesh, 
which corrected us, and we gave them reverence : 
shall Ave not much rather be in subjection unto 
the Father of spirits, and live 1 For they verily 
for a few days chastened us after their own plea- 
sure ; but He for our profit, that we might be 



« Heb. 12. 6-10. 



partakers of His holiness. These words, good 
brother, are written in holy Scripture for our 
comfort and instruction, that we should patiently, 
and with thanksgiving bear our heavenly Father's 
correction, whensoever by any manner of adver- 
sity it shall please His gracious goodness to visit 
us. And there should be no greater comfort to 
Christian persons, than to be made like unto 
Christ, by suffering patiently adversities, 
troubles, and sicknesses. For He Himself went 
not up to joy, but first He suffered pain ; He 
entered not into His glory before He was cruci- 
fied. So, truly, our way to eternal joy is to 
suffer here with Christ ; and our door to enter 
into eternal life is gladly to die with Christ ; 
that we may rise again from death, and dwell 
with Him in everlasting life. Now therefore 
taking your sickness, which is thus profitable for 
you, patiently, I exhort you in the Name of God, 
to remember the profession which you made unto 
God in your baptism. And forasmuch as after 
this life there is an account to be given unto the 
righteous Judge, by Whom all must be judged 
without respect of persons ; I require you to 
examine yourself and your estate, both toward 
God and man ; so that accusing and condemning 
yourself for your own faults, you may find mercy 
at our heavenly Father's hand for Christ's 
sake, and not be accused and condemned in that 
fearful judgement. Therefore I shall rehearse 
to you the Articles of our Faith, that you may 
know whether you do believe as a Christian man 
should, or no. 



hortatory, exhorting to patience, self-examination, and faith. 
In the earlier portion the sick man is reminded that all things 
are of God, as life, death, health, and sickness. Whatever 
his trial may be, it is God's visitation. If from the Lord, it 
comes with some definite end and purpose, for the Almighty 
does not work at random. The object may be the trial of 
his patience for the example of others, that they may see in 
the sick man visible proof of God's sustaining grace, and be 
brought to seek it for themselves ; or that his faith may be 
tried, to see of what sort it is, whether it will endure in the 
furnace of affliction ; or that he may be moved to see his sins, 
and the need of repentance and amendment of life. One or 
other of these, or a combination of all, may be the end pur- 
posed by God ; but although we may not be able to see 
clearly the cause for which the sickness is sent, one thing is 
certain, that if it be accepted in a right spirit, it will turn to 
the good of the sufferer. If he truly repent him of his sins, 
if he bear his sickness patiently, trusting in God's mercy 
through Christ, — nay more, if, strong in faith, he is able to 
see goodness in this fatherly visitation, and to thank God for 
it ; then, whether he recover or whether he die, the sickness 
shall turn to his pi'ofit. If he recover, health will find him 
strengthened, stablished in the faith, earnest to run his 
Christian race, to press forward toward the mark of the prize 
of his high calling in Christ Jesus, with deeper love to his 
Lord and firmer faith. If he die, there will be ministered 
unto him, through the grace of God, an entrance into life 
eternal. 

The second part is founded, as far as the earlier portion of 
it is concerned, on Heb. xii. 6-10. These words are set 
before the sick man as an argument for patience under the 
chastening hand of God. He is reminded, too, of the example 
of Christ. The Christian before all things should long to 
be as his Master, Who going through sorrow and pain on 
earth, entered not into His glory until after His agonizing 
Death on the cross. They who would share the blessedness 
of Christ must be willing to take up the cross when it is set 
before them, and follow Him in the path of suffering. 

It is also observable that the continued obligation of the 
vows made in Baptism is set before the sick person ; and that 
these vows are spoken of as the substantial matter on which that 



Judgement will be founded which mortal sickness so vividly 
brings into view. Thus the Christian system is shewn to us, 
consistent with itself in all its parts, as is the Christian 
revelation : and when a person is lying on a sickbed in 
expectation of death, he is forcibly reminded by the ministra- 
tions of the Church to him that the life of this world is, in 
its spiritual reality, a preparation for a life to come with 
which it is intimately associated. 

THE PROFESSION OF FAITH. 

In the ancient English Office the Priest is directed to recite 
to the sick man the fourteen articles of the faith, of which 
the seven first relate to the mystery of the Trinity, and the 
seven others to the humanity of Christ. After these articles 
it is, however, added, "And if the sick man be a laic or 
simply a literate, then the priest may question him generally 
on the articles of the faith under this form. " The form pre- 
scribed in this case is simply the Creed slightly paraphrased. 

Maskell cites a form of examination from the MS. De 
Visitatione Infirmoram, already quoted. Part of it is : "Whan 
thou hast told him alle this, or ellis jif thou haue no time to 
sai alle for hast of deth, begin here, and speke to him on this 
maner, whan thou seest that he neiheth the deth. Brother, 
art thou glad that thou shalt die in Christin feith ? Eesp. je. 
Knowleche that thou hast noujt wel liued as thou shuldest ? 
Resp. je. Art thou sori therfor ? Resp. je. Hast thou 
wil to amende the, ^if thou haddist space of lif? Resp. je. 
Leuist thou in God, Fader Almighti, Maker of heuene and 
erthe ? Resp. je. Leuist thou in the Fader and the Sone 
and the Holi Gost thre persons and on God? Resp. je. 
Leuist thou that oure Lord Jesus Crist Godis Sone of heuene 
was conseiuid of the Holi Gost, and toke flesche and blode of 
oure ladi seint Marie, and was borne of hir, she being moder 
and mayde ? Resp. je. Leuist thou that he suffrid pine and 
deth, for oure trespas, and noujt for his gilt under Pounce 
Pilate, and that he was don on the cros, and died for the on god 
Fridai, and was buried ? Resp. je. Thankest thou him 
therfor? Resp. je. Leuist thou that thou may noujt be 
sauid but throw his deth ? Resp. je." [Maskell's Mon. Bit. 
iii. 357.] 



Cfje Oisitation of the ^icfe. 



465 



IT Here the Minister shall rehearse the Articles of 
the Faith, saying thus, 

DOST thou believe in God the Father 
Almighty, Maker of heaven and earth 1 

And in Jesus Christ His only begotten Son 
our Lord? and that He was conceived by the 
Holy Ghost, born of the Virgin Mary ; that He 
suffered under Pontius Pilate, was crucified, dead, 
and buried ; that He went down into hell, and 
also did rise again the third day ; that He 
ascended into heaven, and sitteth at the right 
hand of God the Father Almighty, and from 
thence shall come again at the end of the world, 
to judge the quick and the dead 1 

And dost thou believe in the Holy Ghost, 
the holy Catholick Church, the Communion of 
Saints, the Remission of sins, the Resurrection 
of the flesh, and everlasting life after death 1 



IT The sick person shall answer, 
All this I stedfastly believe. 

IT Then shall the Minister examine whether he repent 
him truly of his sins, and be in charity with all 
the world ; exhorting him to forgive from the 
bottom of his heart all persons that have offended 
him, and if he hath offended any other, to ask 
them forgiveness ; and where he hath done injury 
or wrong to any man, that he make amends to the 
uttermost of his power. And if he hath not before 
disposed of his goods, let him then be admonished 



"Sar. 



* £ar. 



H " Et si infirmus laicus vel simpliciter literatus fuerit : 
tunc potest sacerdos articulos riclei in generali ab 
eo inquirere, sub hac forma. 

CARISSIME frater : credis Patrem et Filium 
et Spiritum Sanctum, esse Tres Personas 
et Unum Deum, et ipsam benedictam atque indi- 
visibilem Trinitatem creasse omnia creata visi- 
bilia et invisibilia. Et solum Filium, de Spiritu 
Sancto conceptum, incarnatum fuisse ex Maria 
Virgine : passum et mortuum pro nobis in cruce 
sub Pontio Pilato : sepultum descendisse ad 
inferna : die tertia resurrexisse a mortuis : ad 
ccelos ascendisse : iterumque venturum ad judi- 
candum vivos et mortuos, omnesque homines tunc 
in corpore et anima resurrecturos, bona et mala 
secundum merita sua recepturos. Et remissionem 
peccatorum per sacramentorum ecclesise percep- 
tionem. Et sanctorum communionem : id est, 
omnes homines in caritate existentes, esse par- 
ticipes omnium bonorum gratia? qua? hunt in 
ecclesia : et omnes qui communicant cum justis 
hie in gratia, communicare cum eis in gloria ? 

IT Deinde respondeat infirmus, 
Credo firmiter in omnibus . . . 

IT Deinde dicat sacerdos. 

CARISSIME frater: quia sine caritate nihil 
proderit tibi fides, testante Apostolo qui 
dicit : Si habuero omnem fidem ita ut montes 
transferam, caritatem autem non habuero, nihil 
sum : Ideo oportet te diligere Dominum Deum 
tuum super omnia ex toto corde tuo, et ex tota 



This form of Exhortation appears to belong to a type com- 
monly used in the Middle Ages. Mr. Maskell's form is 
taken from a MS. in St. John's College Library, Oxford ; the 
following is from a MS. in the Bodleian [Rawlinson, c. 587, 
ff. 53, 54.] In the same collection [Rawlinson, c. 108, 90] 
there is a Latin form apparently drawn up for the use of 
priests in the diocese of Laudun, in the fifteenth century, 
which begins in a similar manner. 

"Antequam communicetur infirmus et ante unccionem : — 

" Brother, be ye gladde y* ye shall dye in Chrysten beleve ? 
Me. Ye, syr. 

" Knowe ye well y* ye have not so well ly ved as ye shulde ? 
Ye, syr. 

' ' Haue ye wille to amende yow if ye had space to ly ve ? 
Ye, syr. 

' ' Beleve ye that o r Lorde Christ Jhu goddys soon of 
heaven was born of the blessyd vyrgyne ou r ladie saynt Mary ? 
Ye, syr. 

"Beleve ye that our Lorde Christ Jhu dyed vpon the crosse 
to bye mans sowle upo the good ffrydaie? Ye, syr. 

" Thancke ye him entierly therof ? Ye, syr. 

"Beleve ye y* ye may not be saved but by his precious 
death ? Ye, syr. 

"Tunc dicat sacerdos. 

"Therfor, Brother, while yo r sowle is in yo r bodye, 
thancke ye god of his death, and haue ye hole truste, to be 
saved, through his precyouse death, and thyncke ye on non 
other worldely goode, but onely in Christe Jhus deathe, and 
on his pytefull passyon, and saye after me, My swete Lorde 
Christ Jhu, I put thy precyous passion betwene the and my 
evill werke and betwene me and thy wrathe. 

" Et dicat infirmus ter. 
' ' In manus tuas Domine, etc. Vel sic :— 
"Lorde Christ Jhu, in to thy handes I betake my sowle and 
as thow boughtcst me, bodye and soule I betake to the." 

The beautiful words, "I put Thy precious Passion," etc., 
are taken from St. Anselm ; unless indeed the reverse be the 



2g 



case, and St. Anselm quoted them from a form familiar in his 
time. 

In our Prayer Book the Creed simply has been retained as 
containing all things necessary to be believed by a Christian 
man, and on account of its great conciseness, an important 
point to be considered in selecting or composing a form for 
use in time of sickness and consequent weakness. In the case 
of ignorant persons there should be some previous instruction 
in the doctrines of the Creed before the Visitation Office is 
used, and this profession of faith thus solemnly made. A 
concise exposition of it will be found in the Notes to Morn- 
ing Prayer, p. 197. 

Then shall the Minister examine] In the Sarum Manual, 
after the patient's confession of faith, there follows a long 
exhortation to charity (grounded on 1 Cor. xiii.), to make 
amends for injuries done, to forgive injuries received, to love 
of enemies, to firm hope and faith in God, to confession of 
sin ; and after the special confession the priest is directed to 
use an exhortation to almsgiving and good deeds and to 
works of penance in case of recovery. The Exhortation 
directed by the various Rubrics that follow the confession of 
faith in our Service is to be similar in its general character. 
In addition, however, to moving the sick man to repent him 
truly of his sins, to be in love and charity with all men, and 
to make amends to the uttermost of his power if he have 
wronged any, the priest is directed to admonish him, if he 
hath not before disposed of his property, to make his will. 
This may seem at first sight to be too purely a secular matter 
to find place in a deathbed Exhortation. Yet when we reflect 
what heartburning and jealousy is often caused by the fact 
of no disposition of property having been made, and when we 
remember that from this very cause families are often broken 
up and relations estranged, we can see at once that it is a 
part of the duty of the minister of Christ to do his utmost to 
prevent such a state of things. After having counselled the 
sick man to make a just and equitable provision for his 
family or relations, the priest is directed earnestly to move 
him to be liberal to the poor. First, he is exhorted to con- 
sider how his affairs stand, then to bo charitable, that in his 
giving there may bo no injustice to those who have prior 
claims upon him either by debt or relationship. It has 



466 



Clje Oisttation of tfje <&itk. 



to make his will, and to declare his debts, what 
he oweth, and what is owing unto him, for the 
better discharging of his conscience, and the quiet- 
ness of his executors. But men should often be 
put in remembrance to take order for the settling 
of their temporal estates, whilst they are in 
health. 

1 These words before rehearsed may be said before 
the Minister begin his prayer, as he shall see 
cause. 

IT The Minister should not omit earnestly to move 

such sick persons as are of ability, to be liberal a &ar. 
to the poor. 



IT Here shall the sick person be moved to make a 
special confession of his sins, if he feel his con- 
science troubled with any weighty matter. After 



anima tua : et proximum tuum propter Deuh 
sicut te ipsum : nam sine hujusmodi caritate 
nulla fides valet. Exerce ergo caritatis opera 
dum vales : et si multum tibi alfuerit, abundanter 
tribue : si autem exiguum, illud impartiri stude. 
Et ante omnia si quern injuste laeseris, satisfacias 
si valeas : sin autem, expedit ut ab eo veniam 
humiliter postules. Dimitte debitoribus tuis et 
aliis qui in te peccaverunt, ut Deus tibi dimittat. 

H " Deinde stabilito sic infirmo in fide, caritate, et spe 
dicat ei sacerdos, 

CARISSIME f rater : si velis ad visionem Dei 
pervenire, oportet omnino qnod sis mundus 
in mente et purus in conscientia : ait enim 
Christus in evangelio : Eeati mundo corde, 
quoniam ipsi Detjm videbunt. Si ergo via 
mundum cor et conscientiam sanam habere, 
peccata tua universa confitere. . . . 



always been the custom of the Church to stir up men to 
liberality in time of sickness : it is supposed that the heart 
at such a season will be most readily touched with sympathy 
for the sorrows of others, therefore specially at such times are 
men exhorted by the Church, "To do good and to com- 
municate forget not : for with such sacrifices God is well 
pleased." l 

THE SPECIAL CONFESSION OF SINS. 

Here shall the sick person] This Rubric is, as will be seen, 
an abbreviated form of the ancient Latin Rubric and Exhorta- 
tion. Its transition from the ancient to the modern form may 
be further illustrated by the following comparison : — 



1549. 

Here shall the 
sick person 



1552. 

Here shall the 
sick person 



make a special con- make a special con- 



fession, if he feel his 
conscience troubled 
with any weighty 
matter. After 
which confession 
the Priest shall 
absolve him 



f ession, if he feel his 
conscience troubled 
with any weighty 
matter. After 
which confession 
the Priest shall 
absolve him 



after this sort. 



1661. 

Here shall the 
sick person 
be moved to 
make a special con- 
fession 
of his sins, 
if he feel his con- 
science troubled 
with any weighty 
matter. After 
which confession 
the Priest shall 
absolve him 
(if he humbly and 
heartily desire it) 
after this sort. 



after this form : 
and the same form 
of absolution shall 
be used in all pri- 
vate confessions. 

The parenthesis in the last form of this Rubric was intro- 
duced by Bishop Cosin, who has written it in the margin of 
the Durham Book. 

It is plain that the kind of Confession named in this Rubric 
is that which is popularly known as ' 'Auricular " Confession ; 
for although privacy is not enjoined, it is quite certain that 
it would be sought both by Priest and penitent, and that 
without it the Confession would most likely be of a very 
general, instead of a "special" character. That it is also 
intended to be private or "auricular" — spoken to the ear of 
the Priest alone — is shown by the original form of the Rubric 
in 1549, which speaks of "all private confessions" with an 
evidently inclusive sense, — this here enjoined being one of 
the kind included. 

1 Great caution should, however, be used in carrying out these duties. 
Dying persons are not only susceptible in respect to true Christian charity 
and justice ; but they are also open to impressions from fear, sentiment, 
and other influences incidental to their state of prostration. In acting 
upon this Rubric, therefore, the Clergyman should rather use Exhorta- 
tions of a general character, stating principles, than any which descend 
into detail. It may also be remarked that he should assist in making a 
will only in cases where a more proper person cannot be found in time. 



Before proceeding further, it may be well to enquire what 
references to private confession are to be found in the official 
documents of the Church of England, in addition to the one 
now before us. The most familiar is that at the close of the 
Exhortation directed to be used by the Minister when giving 
warning of the celebration of the Holy Communion : "And 
because it is requisite, That no man should come to the Holy 
Communion, but with a full trust in God's mercy, and with a 
quiet conscience ; therefore if there be any of you, who by 
this means cannot quiet his own conscience herein, but re- 
quireth further comfort and counsel, let him come to me, or 
to some other discreet and learned Minister of God's Word, 
and open his grief ; that by the ministry of God's Holy Word 
he may receive the benefit of absolution, together with 
ghostly counsel and advice, to the quieting of his conscience, 
and avoiding of all scruple and doubtfulness." The 113th 
Canon also refers to the subject ; enjoining secrecy on the 
Minister in respect to all confessions confided to him : — 

"Provided always, That if any man confess his secret and 
hidden sins to the Minister, for the unburdening of his con- 
science, and to receive spiritual consolation and ease of mind 
from him, we do not any way bind the said Minister by this 
our Constitution, but do straitly charge and admonish him, 
that he do not at any time reveal or make known to any 
person whatsoever, any crime or offence so committed to his 
trust and secrecy (except they be such crimes as by the Laws 
of this Realm his own life may be called in question for con- 
cealing the same) under pain of irregularity." 2 

And, lastly, in the second part of the Homily of Repentance 
it is said, "If any do find themselves troubled in conscience, 
they may repair to their learned curate or pastor, or to some 
other godly learned man, and shew the trouble and doubt of 
their conscience to them, that they may receive at their hand 
the comfortable salve of God's Word." 

These quotations might be illustrated by many cases 
recorded in the lives of good Churchmen and Churchwomen 
of the last and previous centuries, in which private Confession 
was used both in health and sickness ; and numberless practi- 
cal writers speak of it as a recognized habit in the Church of 
England since the Reformation as well as before. 3 Nearly 

2 The force of this Canon is apparently weakened by the indefinite 
character of the last word in the quotation, as used in modern times. In 
ecclesiastical law "irregularity" means deprivation, accompanied by a 
perpetual incapacity for taking any benefice whatever. It is the severest 
punishment which can be inflicted on a Clergyman under the Canon law, 
short of degradation from his Orders. 

s An interesting document has lately come to light among the papers of 
Grenville, Dean of Durham, and son-in-law to Bishop Cosin. The papers 
referred to are in the Bodleian Library : Rawlinson MS. Miscell. 1109. 
They are also published by the Surtees Society. The Doan writes as 
follows : — 

"We having no directions given by the Church for private Confession 
and Absolution, but what is in the Office for the Sick, as to the manner 
of performance, we ought to proceed in that method, for the matter of 
examination, as far as time, and place, and person will permit. 

The form of Absolution is there set down, and therefore ought to be 
retained, but as for the form of prayers before or after, it is left to the dis- 
cretion of the Minister. And accordingly several Ministers have several 
ways and methods of performance of it ; more or less to edification. 

The rule of the Apostle — let all things be done to edification — ought to 
guide priests in this, and all other performances. 

Being moved thereto by these considerations and the practice of the most 



Cfje Oisitation of t&e %>itk. 



467 



which confession, the Priest shall absolve him (if 
he humbly and heartily desire it) after this sort. 

OUR Lord Jesus Christ, Who hath left 
power to His Church to absolve all 
sinners who truly repent and believe in Him, of 
His great mercy forgive thee thine offences : And 
by His authority committed to me, I absolve 
thee from all thy sins, In the Name of the 
Father, and of the Son, and of the Holy 
Ghost. Amen. 



II And then the Priest shall say the Collect following. 
H Let us pray. 

OMOST merciful God, Who, according to 
the multitude of Thy mercies, dost so put 



f £. It). Gelas. Re- 
concUiatlo Poeni- 
tentis ad mortem ; 
in MARTENE dc 
Antiq. Ecc. Rit. 
iii. 15. Menard.'s 
Notes to Greg. 
Sacr. p. 353. 
Mur. I. 504. 



IT " Deinde absolvat sacerdos infirmum, ab omnibus 
peccatis suis, hoc modo dicens, 

DOMINUS noster Jesus Christus pro Sua 
magna pietate te absolvat : et ego aucto- 
ritate Ejusdem Dei et Domini nostri Jesu 
Christi, et beatorum Apostolorum Petri et 
Pauli, et auctoritate mihi tradita, absolvo te ab 
omnibus peccatis* his de quibus corde contritus 
et ore mihi confessus es : et ab omnibus aliis 
peccatis tuis de quibus si tuag occurrerent 
memories libenter confiteri velles : et sacramentis 
ecclesise te restituo. In nomine Patris, et Filii, 
et Spiritus Sancti. Amen. 



Oremus. 

c "n\EUSmisericors,DEUSclemens, Qui secundum 

-L-' multitudinem miserationum Tuarum pec- 



all such writers, however, protest against its compulsory in- 
junction ; and it does not seem to be proved that frequent 
and habitual Confession has ever been very common in the 
Church of England since the Reformation. 

Having to deal here only with cases of sickness, the question 
comes before us, What is a clergyman's duty under the 
circumstances indicated by the Visitation Office ? 

It is plain that we cannot say, he must press no one, but 
must simply be willing, if confession is volunteered, to hear 
it ; for the Rubric expressly says, " Then shall the sick person 
be moved," and the addition was made in 1661. Still the 
Church interposes a condition, "if he feel his conscience 
troubled with any weighty matter," which implies that only 
in special cases, even in time of sickness, is confession to be 
urged as absolutely essential to the health of the soul. 

A clergyman often meets with such special cases ; where it 
is plain (for example) that the time is short, the sick man 
suffering from some severe accident probably soon to end in 
death, or lying under mortal sickness. He possibly knows 
little of the dying person's previous life, and even if he does 
know something of his outward conduct, he can hardly be 
acquainted with his secret sins. In such a case he could not 
take a more direct course towards promoting the dying man's 
peace with God than by moving him to make a special con- 
fession of his sins, if his conscience be troubled with any 
weighty matter. Such a confession is almost the best proof 

godly and eminent Divines under whom I have had my edification, I do 
make use of the form following : — 

Begin first with the Lord's Prayer, saying together : Our Father Which 
art, etc. 

Vers. O Lord, open Thou our lips. 

Ans. And our mouth shall shew forth Thy praise. 

Vf.rs. O God, make speed to save us. 

Ans. O Lord, make haste to help us. 

Glory be to the Father, etc. 

As it was in the beginning, etc. 

Then recite together Psalm cxxxix., Domine probasti,—0 Lord, Thou 
hast searched me out and known me, etc. 

After this is said the Priest takes his place in his chair, and requires the 
penitent to kneel down before him, and to answer sincerely in the Name 
and fear of God to such questions as he shall by Christ's authority demand 
of him. 

It is expedient and thought good for the ease and encouragement of the 
penitent to have some form of examination and answers given to him some 
convenient time before to consider of for the greater profit of his soul, and 
better preparation for so solemn a duty. 

Then let the penitent repeat one of the forms of Confession after the 
Frbst; with ius diliber-ti;ri and intenticn Aftir which the Insst rising 
up shall add, O Lord, I beseech Thee, etc., and then solemnly pronounce 
that excellent form of Absolution, Our Lord Jesus Christ, etc. 

Then let the Priest pronounce such sentences of Scripture as he conceives 
most to edification. Reciting afterwards on their knees together Psalm 
xxxii., Blessed, etc., concluding with these following prayers : — 

Let us pray. 

1. O most merciful God, Who according to the multitude of Thy mercies, 
etc.; with some few alterations. 

Or, 
O most mighty God and merciful Father, etc. 

2. Lord, we beseech Thee give us grace to withstand, etc. 

3. O Lord, Who knowest that all our doings are nothing worth, etc. 

4. Lord, we pray Thee that Thy grace, etc. 
ALMIQHTY God, the Fountain of all wisdom, etc. 

Benediction." 
A long paper of questions is appended which appears to have been used 
by Grenville for some person who came to him habitually for Confession. 



we can have of a dying man's sorrow for sin, of his penitent 
mind, and of his desire for pardon. It is easy for him to say 
that he is "comfortable in his mind," or that "he is happy ; " 
but such words are too often used by those who ought neither 
to be comfortable nor happy when the Judgement is immedi- 
ately before them. On the other hand, if a dying person 
opens out his sinfulness to the sorrowing gaze of Christ's 
minister, he does that which is extremely distasteful, and 
perhaps very painful, to himself ; and does it with no other 
object than that by his humble confession he may gain the 
benefit of Christ's cleansing Blood through the word of 
absolution pronounced by the Priest in his Master's Name. 

It is most evident that where a person is thus desirous of 
unburdening his mind, [1] the Priest has no right to refuse to 
hear and receive such confession ; and also that [2] the Priest 
is even bound to suggest and advise it as the remedy pro- 
vided by the Church to those who are thus burdened. 

The form in which Special Confessions are to be made is 
not laid down in the Prayer Book. The following is a com- 
mon one : "In the Name of the Father, and of the Son, and 
of the Holy Ghost. Amen. I confess to God the Father 
Almighty, to His only-begotten Son Jesus Christ our Lord, 
to God the Holy Ghost, and to you, father, that I have 
sinned exceedingly in thought, word, and deed, through my 
fault, through my most grievous fault. [Here comes in a 
statement of the sins troubling the person's conscience.] For 
these and all my other sins which I cannot now remember I 
humbly beg pardon of Almighty God, and grace to amend ; 
and of you, my father, I ask [penance,] counsel, and absolu- 
tion. And therefore I beseech God the Father Almighty, 
His only-begotten Son Jesus Christ, and God the Holy Ghost, 
to have mercy upon me, and you, father, to pray for me." 

THE ABSOLUTION. 

The substantial part of this Absolution is ancient, as will 
be seen by comparing it with the Latin original. A prefatory 
addition was made to it at the time of its translation in 1540 ; 
and this was taken from the Absolution in the "Order of 
Communion" of 1548, which, again, was derived from Arch- 
bishop Hermann's Consultation. 



Daye's Tran.il. of Hermann's 
Consultation, 1547. 

Because our blessed Lord 
hath left this power to His 
congregation, that it may 
absolve them from sins, and 
restore them into the favour 
of the heavenly Father, which 
being repentant for their sins, 
do truly believe in Christ the 
Lord, I the minister of Christ 



The Order of Communion, 
1548. 

Our blessed Lord, Who hath 
left power to His Church to 
absolve penitent sinners from 
their sins, and to restore to 
the grace of the heavenly 
Father such as truly believe 
in Christ ; Have mercy upon 
you . . . 



Like the two other Absolutions contained in the Prayer 
Book, this is intended to convey what it professes to convey, 
pardon of sin. That pardon cannot, however, be conveyed 
without the co-operation of the person to whom it is spoken. 
It is nullified by a false confession (even although tho 



468 



€f)e Oisitation of tbe ^>kk. 



away the sins of those who truly repent, that 
Thou rememberest them no more ; Open Thine 
eye of mercy upon tbis Thy servant, who most 
earnestly desireth pardon and forgiveness. Renew 
in him (most loving Father) whatsoever hath 
been decayed by the fraud and malice of the 
devil, or by his own carnal will and frailness ; 
preserve and continue this sick member in the 
unity of the Church ; consider his contrition, 
accept his tears, asswage his pain, as shall seem 
to Thee most expedient for him. And forasmuch 
as he putteth his full trust only in Thy mercy, 
impute not unto him his former sins ; but 
strengthen him with Thy blessed Spirit, and 
when Thou art pleased to take him hence, take 
him unto Thy favour, through the merits of Thy 
most dearly beloved Son Jesus Christ our Lord. 
A men. 

IT Then shall the Minister say this Psalm, 

in Te, Domine, JN Thee, O Lord, have I put my 
speravi. Ps. lxxi.JL trust; let me never be put to con- 
fusion : but rid me, and deliver me in Thy right- 
eousness ; incline Thine ear unto me, and save me. 

Be Thou my strong hold, whereunto I may al- 
way resort : Thou hast promised to help me; for 
Thou art my house of defence, and my castle. 

Deliver me, O my God, out of the hand of the 
ungodly : out of the hand of the unrighteous and 
cruel man. 

For Thou, Lord God, art the thing that I 
long for : Thou art my hope, even from my youth. 

Through Thee have I been holden up ever since 
I was born : Thou art He that took me out of my 
mother's womb; my praise shall alway be of Thee. 

I am become as it were a monster unto many : 
but my sure trust is in Thee. 

O let my mouth be filled with Thy praise : that I 
may sing of Thy glory and honour all the day long. 

Cast me not away in the time of age : forsake 
me not when my strength faileth me. 



" 5.11". Deexlrma 
Vnctione. 



cata pcenitentium deles, et prceteritorum criminum 
culpas venia reniissionis evacuas : respice super 
hunc famulum Tuum N., sibi remissionem omnium 
peccatorum suorum tota cordis contritione poscen- 
tem. Renova in eo, piissime Pater, quicquid 
diabolica fraude violatum est : et unitati corporis 
ecclesias Tua3 membrum infinitum, peccatorum 
percepta remissione, restitue. Miserere, Domine, 
gemituum ejus: miserere lachrymarum: miserere 
tribulationum atque dolorum : et non habentem 
fiduciam nisi in Tua misericordia, ad sacramentum 
reconciliationis admitte. Per Christum Domi- 
num nostrum. 



"TN 



IT Deinde dicatur Psalmns. 
Domine, speravi . . . non confundar 



Te, 

in ae tern u in. 



deception is not detected by the Priest), and by any act of 
sin which places a bar between the sinner and God's pardon. 
The Priest has acted, of course, to the best of his judgement 
in regard to the true penitence of the person over whom he 
pronounces the Absolution, but his judgement is human, and 
the eye of God alone can detect the full truth. 

It was probably with the object of making clear in the 
form of words itself what relation the Priest stands in 
towards the penitent and towards the One Forgiver of sins, 
that the Name of our Lord Jesus Christ was placed in the 
very forefront of the Absolution. He, by His death, pur- 
chased remission of sin for all men ; therefore He alone is 
the Judge of all, having the supreme power in Himself origi- 
nally to save or to condemn. The right foundation being thus 
laid, the power delegated by Christ to His ministers is intro- 
duced. It is their part, first, to bring sinners to submit to 
Jesus ; and, secondly, as His Ambassadors to reconcile them. 
But this reconciliation is only on certain fixed conditions, 
repentance and faith. Without these there can be no for- 
giveness ; without evident tokens of these the Priest has no 
right or power to pronounce the Absolution ; without these, 
even if the Absolution be pronounced by the Priest, there is 
no pardon. The Lord Jesus being set forth as the Author of 
all pardon, the authority of His ministers as derived from 
Him laid down, the conditions of forgiveness stated, the 
Petition follows that He will confirm in heaven what is done 
on earth, that He Who is the Priest's Lord will forgive by 
His servant's ministry. Then follows the indicative part of 
the Absolution: "And by His authority committed to me, I 
absolve thee," etc. Reverting again to the opening clause, 
we thus see that Christ has power on earth to forgive sins, 



which power He has deputed to His ministers ; and since He 
has promised that He will forgive under certain conditions, 
it is subject to those conditions that His deputies dispense 
His pardon. 

Thus, in this very solemn form of Absolution, the Priest 
acts ministerially throughout ; that is, he acts as the instru- 
mental agent for the declaration by an audible word of that 
pardon which God will give by an inaudible sentence to the 
person who bows down to receive it with a faithful and peni- 
tent heart. To such it will be a true comfort . a word of 
pardon and a word of peace. 1 

THE COLLECT. 

This ancient "reconciliation of a penitent near death" is 
not only found in the old formularies of the English Church, 
where it was used long before the preceding indicative 
form of Absolution was introduced, but in the Sacramentary 
of Gelasius, a.d. 494 ; and for many centuries it was com- 
monly used in the Churches of the West, as the marginal 
references shew. 

The prayer opens with an appeal to the unfailing mercy of 

i There is a practical note about the manner of giving Absolution in the 
Salisbury Manual which may be usefully annexed : — 

" Et post absolutionem convenienter apponitur. 'In Nomine Patris, et 
Filii, et Spiritus Sancti. Amen.' Ad signandum, quod sacerdos non pro- 
pria auctoritate absolvit: sed quasi minister: tamen hoe relinquitur 
sacerdotis arbitrio. Nee requiritur in absolutione manus impositio, quia 
hoc sacramentum non ordinatur ad exequendam aliquam excellentiam 
gratise, sed remissionem culpa?, et ideo magis competit crucis signatio, 
quia fuit instrumentum nostra; redemptionis." [Manual. Sarisb. 1530. 
Mask. ii. 302.1 



Cfjc Visitation of tbe ^icfe. 



469 



For mine enemies speak against me, and they 
that lay wait for my soul take their counsel to- 
gether, saying : God hath forsaken him, persecute 
him, and take him ; for there is none to deliver 
him. 

Go not far from me, God : my God, haste 
Thee to help me. 

Let them be confounded and perish that are 
against my soul : let them be covered with shame 
and dishonour that seek to do me evil. 

As for me, I will patiently abide alway : and 
will praise Thee more and more. 

My mouth shall daily speak of Thy righteous- 
ness and salvation : for I know no end thereof. 

I will go forth in the strength of the Lord God : 
and will make mention of Thy righteousness only. 

Thou, O God, hast taught me from my youtli 
up until now : therefore will I tell of Thy won- 
drous works. 

Forsake me not, O God, in mine old age, when 
I am gray-headed : until I have shewed Thy 
strength unto this generation, and Thy power to 
all them that are yet for to come. 

Thy righteousness, O God, is very high, and 
great things are they that Thou hast done : O 
God, who is like unto Thee ? 

Glory be to the Father, and to the Son : and 
to the Holy Ghost ; 

As it was in the beginning, is now, and ever 
shall be : world without end. Amen. 

If Adding this, 

O SAVIOUR of the world, Who by Thy Cross 
and precious Blood hast redeemed us, save 
us, and help us, we humbly beseech Thee, O 
Loed. 

If Then shall the Minister say, 
" T 1 1HE Almighty Lord, Who is a most strong 
-L tower to all them that put their trust in 



a A.D. 1549. 
b [Greg. Ad Visi- 
tatidiun Itlfir- 



If Finito psalmo cum. 
Gloria Patri, et Filio : et Spiritui Sancto. 



Sicut erat in principio. et nunc, et semper 
in saecula sasculorum. Amen. 



et 



Tota dicatur Antiph. 

SALVATOR mundi, salva nos, Qui per Crucem 
et Sanguinem redemisti nos : auxiliare nobis 
Te deprecamur, Deus noster. 



p^TIRTUTUM ccelestium Deus, Qui ab 
L V humanis corporibus omnem languorem 



God in putting away the sins of those who truly repent, and 
remembering them no more : it then beseeches the pity of 
the Almighty on behalf of the sick man. From this the 
prayer rises to a petition for internal sanctification, praying 
that as by the frequent commission of sin the desires have 
been biassed towards evil, the faith weakened, the heart 
hardened, the devotion quenched, the love to God cooled ; 
God would be pleased to renew these, to strengthen faith, to 
soften the heart, to give life to devotion, warmth to love. 
Then follows a petition for external continuance in the Com- 
munion of the Saints, that though from circumstances the 
sick man is unable publicly to associate with God's people 
in the outward ordinances of religion, he may still be united 
in heart to Christ's mystical Body. 

The prayer then asks that God will accept his contrition, 
will mitigate his pain, will grant him remission of all his 
sins, and finally will give him eternal salvation ; and all for 
the merits of Jesus Christ his Lord. 

THE PSALM. 

This Psalm holds a place in the Services for the Visitation 
of the Sick in both the Western and Eastern Churches. In 
the Saruiri Manual it is given at full length : in our Prayer 
Book the last five verses have been omitted, since they speak 
of the sick man as already delivered and restored to health, 
and are therefore not so suitable to the case of one still in 
affliction. 

The Psalm is most appropriate for the position it holds ; 
throughout it runs a mingled strain of fervent petition and 
earnest profession of firm faith in the promises and love of 
God. It opens with prayer for deliverance, protection, and 
help ; and grounds these petitions on the Psalmist's constant 



resort to God in time of trouble as his castle and house of 
defence. Then follows a memorial of God's past dealings, 
how even from the hour of birth upward He has been the 
stay and strength of His servant ; then, again, fresh prayer 
that God, Who has so long shewn His goodness, will not 
now desert and leave His follower, when His help is specially 
needed and doubly required. 

Above all, the Psalm points to the great Example offered 
to His suffering servants by the greatest of all sufferers ; for 
it is of Him chiefly that it speaks ; and in His "patient abid- 
ing always " may the servant see the meekness and submis- 
sion of his Master as a pattern which he himself is humbly 
to copy in the time of affliction. This application of the 
Psalm is indicated by the Antiphon which follows the 
Doxology. 

THE ANTIPHON. 

This Antiphon is extremely interesting as being the only one 
retained in the Book of Common Prayer ; and as still shew- 
ing the manner in which Antiphons were formerly appended 
to Psalms for the purpose of drawing out their spiritual 
meaning or giving them the turn required for the special 
occasion on which they were used. In this case it clearly 
points to the preceding Psalm as spoken in the Person of 
Christ, our suffering Saviour ; and pleads the sufferings there 
expressed as the cause of that human sympathy which is still 
and ever felt for His members by the Divine Redeemer, [fife 
also p. 234, note.] 

THE BENEDICTIONS. 

The first of these benedictory forms was inserted as the 
conclusion of the Visitation Otlicc in 1549, and bears some 



47© 



Cfcc Visitation of tfje %itk. 



Him, to Whom all things in heaven, in earth, 
and under the earth, do bow and obey, be now 
and evermore thy defence, and make thee know 
and feel, that there is none other Name under 
heaven given to man, in Whom, and through 
Whom, thou mayest receive health and salvation. 
but only the Name of our Lord Jesus Christ. 
Amen. 

IT And after that shall say, 

TNTO God's gracious mercy and protection 
v-> we commit thee. The Lord bless thee 
and keep thee. The Lord make His face to 
shine upon thee, and be gracious unto thee. The 
Lord lift up His countenance upon thee, and 
give thee peace, both now and evermore. 
Amen. 1 



a Miss. Gallic. Gri- 
m old. Sac ram 
Benedict, quotid. 
diebus dicend. 



et oninera infirmitatem praecepti Tui potestate 
depellis, adesto propitius huic famulo Tuo ///. 
i lit, fugatis infirmitatibus et viribus receptis, 
Nomen sanctum Tuum instaurata protinus sani- 
tate benedicat. Per Dominum.] 



BENEDICAT vos Dominus et custodiat 
semper. Ostendat Dominus faciem Suam 
super vos et misereatur vestri. Convertat Domi- 
nus vultum Suum ad vos, et det vobis pacem. 
Fer Dominum. 



IT A Prayer for a sick child. 

O ALMIGHTY God and merciful Father, 
to Whom alone belong the issues of life 
and death ; Look down from heaven, we humbly 
beseech Thee, with the eyes of mercy upon this 
child now lying upon the bed of sickness : Visit 
him, O Lord, with Thy salvation ; deliver him 
in Thy good appointed time from his bodily pain, 
and save his soul for Thy mercies' sake. That 
if it shall be Thy pleasure to prolong his days 
here on earth, he may live to Thee, and be an 
instrument of Thy glory, by serving Thee faith- 
fully, and doing good in his generation ; or else 
receive him into those heavenly habitations, 
where the souls of them that sleep in the Lord 
Jesus enjoy perpetual rest and felicity. Grant 
this, O Lord, for Thy mercies' sake, in the same 
Thy Son our Lord Jesus Christ, Who liveth 



and reigneth with Thee and the Holy Ghost, 
ever one God, world without end. Amen. 

IT A Prayer for a sick person, when there appeareth 
small hope of recovery. 

O FATHER of mercies, and God of all com- 
fort, our only help in time of need ; We 
fly unto Thee for succour in behalf of this Thy 
servant, here lying under Thy hand in great 
weakness of body. Look graciously upon him, 
O Lord ; and the more the outward man decay- 
eth, strengthen him, we beseech Thee, so much 
the more continually with Thy grace and Holy 
Spirit in the inner man. Give him unfeigned 
repentance for all the errors of his life past, and 
stedfast faith in Thy Son Jesus, that his sins 
may be done away by Thy mercy, and his pardon 
sealed in heaven, before he go hence, and be no 



resemblance to a Collect in the Sacramentary of St. Gregory 
which was used for the Visitation of the Sick. The other, 
the ancient Jewish Benediction, first appears in Bishop 
Cosin's handwriting, at the end of the Office in his Durham 
book. Mr. Palmer found it used as a Benediction in an 
ancient Irish Manual or Rituale, published by Sir William 
Betham, in the first number of his Antiquarian Researches, 
from a MS. which he refers to the seventh century. It is 
also extant in ancient Gallican and Anglo-Saxon Missals, as in 
that of Grimoldus printed by Pamelius. [Liturgicon, ii. 509.] 

THE SPECIAL PRAYERS. 

The four prayers appended to the Visitation Office were 
added in 1661. The first of them, for a sick child, seems 

1 The following is the Office for anointing which was inserted here in 
1549, but omitted in 1552 :— 
If If the sick person desire to be anointed, then shall the Priest anoint 

him upon the forehead or breast only, making the sign of the cross, 

saying thus, 
AS with this visible oil thy body outwardly is anointed : so our heavenly 
Father, Almighty God, grant of His infinite goodness, that thy soul 
inwardly may be anointed with the Holy Ghost, Who is the Spirit of all 
strength, comfort, relief, and gladness : and vouchsafe for His great mercy 
(if it be His blessed will) to restore unto thee thy bodily health, and 
strength, to serve Him ; and send thee release of all thy pains, troubles, 
and diseases, both in body and mind. And howsoever His goodness (by 
His divine and unsearchable providence) shall dispose of thee : we, His 
unworthy ministers and servants, humbly beseech the Eternal Majesty to 
do with thee according to the multitude of His innumerable mercies, and 
to pardon thee all thy sins and offences, committed by all thy bodily 
senses, passions, and carnal affections: Who also vouchsafe mercifully to 
grant unto thee ghostly strength, by His Holy Spirit, to withstand and 
overcome all temptations and assaults of thine adversary, that in no wise 
he prevail against thee, but that thou mayest have perfect victory and 
triumph against the devil, sin, and death, through Christ our Lord : Who 
by His death hath overcomed the prince of death, and with the Father and 
the Holy Ghost evermore liveth and reigneth God, world without end. 
Amen. 

Usque quo, Domine? [Ps. xiii.] 



intended as a provision for those whom extreme youth or 
infancy would incapacitate from taking part in the actual 
Visitation Office ; and to whom also the greater part of it 
would be inapplicable. The second prayer is for a sick man 
when there appears small hope of recovery. Its chief intent 
is to pray God to vouchsafe spiritual consolations in Christ 
Jesus, to give the man unfeigned repentance for the errors 
of his life past ; if it seems fit in His eyes, to raise him up 
again ; if not to receive his soul into the everlasting kingdom 
of Heaven. The third is a commendatory prayer. In the 
Sarum Manual there is given a Service, " Commendatio 
Animarum," but it contains no prayer from which this could 
have been derived. A hint seems to have been taken for 
a portion of it from the Litany in the service of Extreme 
Unction: "Ut quicquid vitiorum fallente diabolo et 
propria iniquitate atque fragilitate contraxit clementer 
indulgere digneris. Te rogamus, audi nos." The applica- 
tion to the survivors seems to be quite peculiar to our Prayer 
Book. 

The fourth is a prayer for those troubled in conscience. 
Its chief aim is to pray to God to enable the man rightly to 
know and judge himself, that he may not on the one hand be 
unduly cast down, or on the other too self-confident; that he 
may fully understand the threatenings and promises in God's 
Word, that so he may not be driven into despair, or tempted 
to presume falsely on the mercy of the Almighty. Finally, 
that God would deliver him and give him peace through the 
merits and mediation of Christ. 

In Bishop Cosin's Durham Prayer Book the following 
Rubric was inserted by him at the end of the Visitation 
Office: — 

"If any sick persons desire the prayers of the Church in 
publick, they are to send their names in writing to the 
Curate, who immediately after the final Collect of Morning 
or Evening Prayer shall declare the same, and use the form 
above prescribed, beginning at the words, Lord, save Thy 



Cfje Visitation of the %icft. 



471 



more seen. We know, O Lord, that there is no 
word impossible with Thee ; and that, if Thou 
wilt, Thou canst even yet raise him up, and grant 
him a longer continuance amongst us. Yet, for- 
asmuch as in all appearance the time of his dis- 
solution draweth near, so fit and prepare him, we 
beseech Thee, against the hour of death, that 
after his departure hence in peace, and in Thy 
favour, his soul may be received into Thine ever- 
lasting kingdom, through the merits and media- 
tion of Jesus Christ, Thine only Son, our Lord 
and Saviour. Amen. 

M A commendatory Prayer for a sick person at 
the point of departure. 

O ALMIGHTY God, with Whom do live the 
spirits of just men made perfect, after they 
are delivered from their earthly prisons ; We 
humbly commend the soul of this Thy servant, 
our dear brother, into Thy hands, as into the 
hands of a faithful Creator, and most merciful 
Saviour ; most humbly beseeching Thee, that it 
may be precious in Thy sight. Wash it, we pray 
Thee, in the blood of that immaculate Lamb that 
was slain to take away the sins of the world ; 
that whatsoever defilements it may have contracted 
in the midst of this miserable and naughty world, 
through the lusts of the flesh, or the wiles of 
Satan, being purged and done away, it may be 
presented pure and without spot before Thee. 
And teach us who survive, in this and other like 
daily spectacles of mortality, to see how frail and 
uncertain our own condition is, and so to number 



our days, that we may seriously apply our hearts 
to that holy and heavenly wisdom, whilst we 
live here, which may in the end bring us to life 
everlasting, through the merits of Jesus Christ 
Thine only Son our Lord. Amen. 

IT A Prayer for persons troubled in mind or in 
conscience. 

O BLESS ED Lord, the Father of mercies, 
and the God of all comforts, We beseech 
Thee, look down in pity and compassion upon 
this Thy afflicted servant. Thou writest bitter 
things against him, and makest him to possess 
his former iniquities ; Thy wrath lieth hard upon 
him, and his soul is full of trouble : But, O 
merciful God, Who hast written Thy holy Word 
for our learning, that we, through patience and 
comfort of Thy holy Scriptures, might have hope ; 
give him a right understanding of liimself, and of 
Thy threats and promises, that he may neither 
cast away his confidence in Thee, nor place it any 
where but in Thee. Give him strength against 
all his temptations, and heal all his distempers. 
Break not the bruised reed, nor quench the 
smoking flax. Shut not up Thy tender mercies 
in displeasure ; but make him to hear of joy and 
gladness, that the bones which Thou hast broken 
may rejoice. Deliver him from fear of the 
enemy, and lift up the light of Thy countenance 
upon him, and give him peace, through the 
merits and mediation of Jesus .Christ our 
Lord. Amen. 



servant, etc., unto the Exhortation, and ending with these two 
last prayers, The Almighty Lord, etc. Unto God's gracious 
protection, etc." 

This Rubric was erased by the Committee of Revision, 
probably on account of that which was connected with the 
Prayer for all conditions of men. But that the custom had 
been adopted is evident from the ninth of Bishop Wren's 



Injunctions, which orders that "when any need is, the sick 
by name be prayed for in the reading-desk, and nowhere else, 
at the close of the first Service ; except it be in the afternoon, 
and then to be done immediately after the Creed, using only 
there two Collects, which be set down in the Service-book 
for the Visitation of the Sick." [Caedw. Doc. Ann. ii. 203. 
See also Granville's Remains, ii. 42, 103.] 



THE COMMUNION OF THE SICK. 



If Forasmuch as all mortal men be subject to many 
sudden perils, diseases, and sicknesses, and ever 
uncertain what time they shall depart out of this 
life ; therefore, to the intent they may be always 
in a readiness to die, whensoever it shall please 
Almighty God to call them, the Curates shall 
diligently from time to time (but especially in the 
time of pestilence, or other infectious sickness) 
exhort their Parishioners to the often receiving of 
the holy Communion of the Body and Blood of 
our Saviour Christ, when it shall be publicly 
administered in the Church ; that so doing, they 
may, in case of sudden visitation, have the less 
cause to be disquieted for lack of the same. But 
if the sick person be not able to come to the 
Church, and yet is desirous to receive the Com- 
munion in his house ; then he must give timely 
notice' 1 to the Curate, signifying also how many 
there are to communicate with him (which shall 
be three, or two at the least), and having a con- 
venient place in the sick man's house, with all 
things necessary so prepared, that the Curate may 
reverently minister, he shall there celebrate the 
holy Communion, beginning with the Collect, 
Epistle, and Gospel, here following. 

IT The Collect. 
ALMIGHTY, everliving God, Maker of man- 
-Ll. kind. Who dost correct those whom Thou 



* Erased in the MS., 
"overnight or else 
early in the morn- 
ing.'' 



dost love, and chastise every one whom Thou 
dost receive ; We beseech Thee to have mercy 
upon this Thy servant visited with Thine hand, 
and to grant that he may take his sickness 
patiently, and recover his bodily health, (if it be 
Thy gracious will,) and whensoever his soul shall 
depart from the body, it may be without spot 
presented unto Thee, through Jesus Chkist our 
Lord. Amen. 



M 



II The Epistle. Heb. xii. 5. 

Y son, despise not thou the chastening of 
the Lord, nor faint when thou art re- 
buked of Him. For whom the Lord loveth He 
chasteneth; and scourgeth every son whom He 
receiveth. 

IT The Gospel. John v. 24. 

TEEILY, verily, I say unto you, He that 
heareth My word, and believeth on Him 
that sent Me, hath everlasting life, and shall not 
come into condemnation ; but is passed from 
death unto life. 



It has been a universal practice in the Catholic Church to 
administer the Holy Communion to the sick, and especially 
to the dying. We have evidence of this in the writings of 
the Fathers, in Canons, and other ancient documents. In the 
Eastern Church it was called e<p6diov, in the Western viati- 
cum, both words meaning provision for the journey which is 
"too great for " us except God feed us. [1 Kings ix. 7.] 
In the earlier documents of the English Church we find great 
stress laid upon the reception of the Eucharist by the sick : 
as the following examples shew. Archbishop Theodore 
[Penitential, cap. 41], after speaking of the penance imposed 
before reconciliation of penitents, adds: " Si vero periculum 
mortis, propter aliquam infirmitatem, incurrerint, ante eon- 
stitutum tempus reconciliari eos oportet, ne forte, quod absit, 
sine communione ab hoc saeculo discedant." And again, in 
the 4th section of the same chapter, the like indulgence is to be 
granted even to those who had not previously begun a course 
of repentance : "Si quis non pcenitet, et forsitan ceciderit in 
segritudinem, et quaesierit communicare, non prohibeatur, sed 
date ei sanctam communionem, ita tamen ut omnia sit ante 
confessus : et mandate illi ut si placuerit Dei misericordise ut 
evaserit de ipsa segritudine, mores suos et actus in quibus 
antea deliquit, omnino corrigere debeat, cum pcenitentia." 

The Excerpts of Archbishop Egbert exhibit a similar case : 
they direct " Ut cuncti sacerdotes . . . omnibus infirmis ante 
exitum vita? viaticum et communionem corporis Christi miseri- 
corditer tribuant," while in the 22nd of the said Excerpts it 
is further ordered, ' ' Ut presbyter eucharistiam habeat semper 
paratam ad infirmos, ne sine communione moriantur. " 

So far was this feeling carried, that it was even directed 
that Priests should carry about with them the consecrated 
Eucharist, to administer it upon sudden occasions. This 
custom, however, seems never to have prevailed to any extent 
in the English Church. King Edgar's 65th Canon [a.d. 960] 
orders every priest "to give housel to the sick, when they 
need it ;" and the Canons of iElfric direct "the priest shall 
housel the sick and infirm, while the sick can swallow the 
housel ; and he shall not administer it, if he be half living, 



because Christ commanded that the housel should be 
eaten." 

A Canon of the Synod of Westminster [a.d. 1138] goes also 
indirectly to prove the constant care which was taken in the 
early English Church that all sick persons might receive the 
Holy Communion. "2. Sancimus etiam, ut ultra octo dies 
corpus Christi non reservetur ; neque ad infirmos, nisi per 
sacerdotum, aut per diaconum, ant necessitate instante, per 
quemlibet cum summa reverentia deferatur. " [Mask. Mon. 
Jiit. I. ccxxiii.] 

The reservation of the Holy Sacrament for the purpose of 
administration to the sick was probably a primitive practice ; 
for it is named at a very early period. Justin Martyr, in his 
Apology, tells us that those who were absent from the public 
celebration had the elements brought to them at their own 
houses, and this seems to have been part of the duty of the 
deacons of that day — KaTyovptvoL nap' rjpuv Aid/cofot 8e56aaiv 
eK&aTijj tS)V wapovTbiv, perafiakuv airb tov (vxo-piodevTos, &prov 
Kai oi'cou Kal vSaros, Kal rots ov irapovot. airo<pepov<rt. 

There is ample evidence in the history of the Church to 
shew that this was the common mode of proceeding ; and the 
practice of reservation was provided for in the first Bubric of 
the Office for the Communion of the Sick in the Prayer Book 
of 1549 : " If the same day there be a celebration of the Holy 
Communion in the church, then shall the Priest reserve (at 
the open Communion) so much of the Sacrament of the Body 
and Blood as shall serve the sick person, and so many as 
shall communicate with him (if there be any), and so soon as 
he conveniently may, after the open Communion ended in the 
church, shall go and minister the same, first to those that are 
appointed to communicate with the sick (if there be any) and 
last of all to the sick person himself. But before the Curate 
distribute the Holy Communion, the appointed general con- 
fession must be made in the name of the communicants, the 
Curate adding the Absolution with the comfortable words of 
Scripture following in the open Communion ; and after the 
Communion ended, the Collect, A Imighty and everliving God, 
we most heartily thank Thee, etc. But if the day be not 



Cfje Communion of r&e ^tcfe. 



473 



IT After which, the Priest shall proceed according to 
the form before prescribed for the holy Com- 
munion, beginning at these words [Ye that do 
truly, etc.]. 

U At the time of the distribution of the holy Sacra- 
ment, the Priest shall first receive the Communion 
himself, and after minister unto them that are 
appointed to communicate with the sick, and last 
of all to the sick person. 

1T But if a man, either by reason of extremity of sick- 
ness, or for want of warning in due time to the 
Curate, or for lack of company to receive with 
him, or by any other just impediment, do not re- 
ceive the Sacrament of Christ's Body and Blood, 
the Curate shall instruct him, that if he do truly 
repent him of his sins, and stedfastly believe that 
Jesus Christ hath suffered death upon the cross 
for him, and shed His Blood for his redemption, 
earnestly remembering the benefits he hath there- 
by, and giving Him hearty thanks therefor, he 
doth eat and drink the Body and Blood of our 



* Stir. Man. de 
Extrem. Unct. 



ir "Deinde communicetur infirmus nisi prius communi- 
catus fuerit : et nisi de vomitu vel alia irreverentia 
probabiliter timeatur : in quo casu dicat sacerdos 
infirmo. 

Frater, in hoc casu sufficit tibi vera fides, et bona 
voluntas : tantum crede, et manducasti. 



appointed for the open Communion in the church, then (upon 
convenient warning given) the Curate shall come and visit 
the sick person afore noon. And having a convenient 
place," etc. 

The same practice was also provided for in another way by 
the second Rubric at the end of the same Office : "And if 
there be more sick persons to be visited the same day that 
the Curate doth celebrate in any sick man's house ; then shall 
the Curate (there) reserve so much of the Sacrament of the 
Body and Blood as shall serve the other sick persons, and 
such as be appointed to communicate with them (if there be 
any), and shall immediately carry it and minister it unto 
them." 

It will thus be seen that the original form of our Office 
provided for reservation in ordinary cases, and for private 
celebration in exceptional ones. In 1552 both the above 
Rubrics were dropped, and private celebration alone provided 
for, the present Collect, Epistle, and Gospel being then 
appointed. The Rubric respecting reservation reappears, 
however, eight years later, in the Latin Prayer Book of Queen 
Elizabeth's reign ; from which fact it may be reasonably con- 
cluded that the practice did not cease when the Rubric dropped 
out of the English Book in 1552. The same conclusion may 
be drawn from the continuance of the practice in the Scottish 
Church, and by the Nonjurors. Mr. Perry, as of his own 
knowledge, states [a.d. 1863] "that a member of the present 
English Episcopate (and one who would certainly not be said 
to hold very high views on the Eucharist) not unfrequently, in 
his ministrations as a parochial Incumbent, reserved the Sacra- 
ment, at the public celebration, for the use of the sick." The 
same writer also says that Longley, Archbishop of Canter- 
bury, when Bishop of Ripon, was appealed to on the subject 
of reservation during the cholera in Leeds, and that "while 
saying that he could not authorize reservation, he did not 
feel himself justified in forbidding it in that emergency." 1 
The fact is, that in this, as in many other particulars, the 
temporary dangers and errors which led the Reformers to 
discourage ancient usages have long passed away ; and 
practical men feel that a return to them is often expedient, 
both for the promotion of God's glory, and for the good of 
souls. 

The modern practice is, however, justified on ancient 
authority by Mr. Palmer in his Origines Liturgicce, where he 
adduces the following instances of ancient private celebration 
(Orig. Liturg. ii. 232):— 

' ' Paulinus, Bishop of Nola, caused the Eucharist to be 
celebrated in his own chamber not many hours before his 
death. ' Cum ante triduum, quam de hoc mundo ad cceleste 
habitaculum vocaretur, cum jam de salute ejus omnes 
desperassent, et duo ad eum episcopi visitandi studio con- 
venissent, id est, S. Symmachus et Benedictus Hyacinthinus 
. . . quasi profecturus ad Dominum, jubet sibi ante lectulum 
suum sacra mysteria exhiberi, scilicet ut una cum Sanctis 



l Historical Considerations relating to me Declaration on Kneeling, etc., 
by the Rev. T. W. Terry, 1S03, p. 130. As is well known, Archbishop Tait 
consumed as the Holy Eucharist, reverently kneeling before the Altar in 
his domestic chapel to receive it, a wafer which had been consecrated else- 
where many months before. 



episcopis oblatosacrificio animam suam Domino commendaret. 
Vita Paulini Nolani authore Uranio Presb. apud Surium 
Junii 22, p. 733.' Gregory Nazianzen informs us that his 
father communicated in his own chamber, and that his sister 
had an altar at home. [Gregor. Nazien. Orat. 19, de Laude 
Patris ; Orat. 11, de Gorgonia.] St. Ambrose is also said to 
have administered the Sacrament in a private house in Rome. 
Per idem tempus cum trans Tiberim apud quendam clarissi- 
mum invitatus, sacrificium in domo offerret, etc. [ Vita 
Ambrosii a Paulino, p. iii. Append, torn. ii. Oyer. Ambros. 
edit. Benedict.]" 

At the same time that the private celebration has been 
adopted more freely than in ancient times, restriction has 
been laid upon a too free use of it by Canon 71, which enjoins 
that ' ' no minister shall preach or administer the Holy Com- 
munion in any private house, except it be in times of neces- 
sity, when any being either so impotent as he cannot go to the 
church, or very dangerously sick, are desirous to be partakers 
of the holy Sacrament, upon pain of suspension for the first 
offence, and excommunication for the second," while the 
Rubric directs, "if the sick person be not able to come to 
the church, and yet is desirous to receive the Communion in 
his house ; then he must give timely notice, etc." Thus con- 
siderable limitation is indicated with respect to private cele- 
brations of the Holy Communion ; and it is very desirable 
that this limitation should be practically acted upon in the 
spirit of the Canon, as the celebration of the Holy Communion 
in a room used for ordinary living, and on a table used for 
meals or other domestic purposes is a practice which it 
is difficult to guard from irreverence and from dishonour 
towards so holy a Sacrament. 

To guard against it as much as possible, care should be 
used to carry out the spirit of the Rubric, by having "a con- 
venient place" and "all things necessary" for ministering 
the Communion. The proper vestments should be worn by 
the Priest : proper vessels should be provided for the celebra- 
tion ; and fine linen cloths should also be taken by him to be 
used as at the Altar in the church. 

IT At the time of the distribution, etc.] The object of this 
Rubric was probably to avoid any danger from contagion to 
those who partook with the sick man ; in addition to this 
there are many cases where it would be felt there were 
reasons which made it undesirable for the fellow-communi- 
cants to receive after the sick person. Care should be taken 
not to consecrate more of the Elements than is absolutely 
necessary, so that none may remain over after the sick man 
has communicated. If any remain, and circumstances prevent 
its being partaken of by the sick man or the Priest, it may be 
consumed in the fire. " Sed hoc quod reliquum est de carnibus 
et panibus in igne incendi prajcepit. Quod nunc vidimus 
etiam sensibiliter in ecclesia fieri, ignique tradi qua?cunque 
remanere contigerit inconsumpta." [HESYOir. in Leo. lib. ii.] 

IT But if a man, either by reason, etc.] This Rubric sets 
forth certain cases in which, though a man may be prevented 
from actually receiving the Sacrament of Christ's Body and 
Blood, he may yet spiritually be a partaker. Extremity of 
sickness, want of warning to the Curate, lack of company, or 
any other just impediment, are all alleged as reasons which 
may make actual Communion impossible. Ignorance, want 



474 



Cbc Communion of tbc ^>tcfc. 



Saviour Christ profitably to his soul's health, 
although he do not receive the Sacrament with 
his mouth. 

If When the sick person is visited, and receiveth the 
holy Communion all at one time, then the Priest, 
for more expedition, shall cut off the form of the 
Visitation at the Psalm [In Thee, Lord, have I 
put my trust] and go straight to the Communion. 

If In the time of the plague, sweat, or such other like 
contagious times of sickness or diseases, when 
none of the Parish or neighbours can be gotten to 
communicate with the sick in their houses, for 
fear of the infection, upon special request of the 
diseased, the Minister may only communicate 
with him. 




of due understanding of the Sacrament, carelessness about 
receiving it, cannot be just impediments ; the man must be 
fitted and willing to receive the Holy Sacrament, if he is to 
be able spiritually to partake. 

In the York Manual a direction is given as to those who 
are not to receive the Holy Communion — 

"Dum vomet infirmus, non debet sumere corpus, 
Christi nisi credit ; credendo fideliter egit ; 
Ebrius, insanus, erroneus, et male credens, 
Et pueri, corpus Christi non suscipiant hi ; 
Non nisi mense semel, aliquis communicet seger." 

In the Sarum Manual provision is made for spiritual Com- 
munion in cases where actual reception of the Elements is 
impossible. The subject is touched on in a very reverential 
spirit in the Penitential of Egbert, Archbishop of York, a 
work dating from the eighth century: "Si homini alicui 
eucharistia denegata sit, et ipse interea moriatur, de his rebus 
nihil aliud conjicere possumus, nisi quod ad judicium Dei 
pertineat, quoniam in Dei potestate erat, quod absque 
eucharistia obierit. " 

The Curate, in a case where the sick man is prevented 
from communicating, is to instruct him that " if he truly 
repent him of his sins, and stedfastly believe that Jesus 
Christ hath suffered death upon the cross for him, and shed 
His Blood for his redemption, earnestly remembering the 
benefits he hath thereby, and giving Him hearty thanks 
therefor, he doth eat and drink the Body and Blood of our 
Saviour Christ profitably to his soul's health, although he do 
not receive the Sacrament with his mouth." 

The Priest should instruct the sick man to call to mind all 
that Christ did and suffered for his sake ; how He left the 
glory that He had from all eternity with the Father to take 
upon Him the form of a servant ; how He humbled Himself 
and became of no reputation for our sakes ; how He endured 
the contradiction of sinners ; how He had not a place where 
to lay His head ; how for us He died and for us rose again 
and ascended into heaven, where He ever liveth to make 
intercession for His people. He should bid the sufferer medi- 
tate on the infinite love of the Redeemer, as set forth in a life 
during which He went about doing good, as exemplified in a 
death of suffering most intense, of humiliation most abject. 
He should bid him see in Jesus the Way, the Truth, and the 
Life ; should urge him to look to that Saviour, not simply as 
his Teacher, but as the source of his spiritual life. Specially 
should the Priest direct the sick man's thoughts to the full, 
perfect, and sufficient sacrifice, oblation, and satisfaction for 
the sins of the whole world once offered by Christ on the 
cross for our redemption. He should lead him to plead that 
all-sufficient sacrifice with God the Father, to trust to it for 
the forgiveness of all his sins, to believe that through it he 
may receive strength to stand against the wiles and snares of 
the devil ; that through it he may receive the grace, the bless- 
ing, he needs. He should lead him to see in this sacrifice 
his hope for a peaceful death, his expectation of a glorious 
resurrection. The sick man should be taught to present him- 
self, his soul and body, to be a reasonable, holy, and lively 
sacrifice unto God, beseeching the Lord that neither in will 
nor deed he may ever again depart from His ways. He should 
be reminded that he has to do with One Who sees the sincere 
desire of his heart, and Who accepts the earnest wish and 
longing where the power actually to communicate is wanting. 
Thus instructed, the sick man may receive in his soul the 
comforts and strength to be derived from the blessed Com- 
munion of his Saviour's Body and Blood, though from some 



just impediment he is prevented from actually eating that 
Bread and drinking that Cup. And, if possible, his intentions 
should be directed towards the Holy Sacrament at the very 
time of its celebration in church. 

If In the time of the plague] This Kubric shews that in certain 
cases it is plainly the duty of a Parish Priest to visit persons 
suffering from infectious diseases. It is evident from the 
parenthesis in the 67th Canon, which directs the minister to 
resort to the sick person " (if the disease be not known, or 
probably suspected to be infectious)," that some discretion is 
allowed in visiting such cases. 

There are circumstances in which nothing should prevent 
a parish priest visiting even where the risk of infection is 
strongest. If he be called upon to baptize a dying child, or 
be sent for by a sick person, or by some friend who has a 
right to speak on his behalf, no clergyman should for a 
moment think of refusing to incur any danger ; especially if 
the infected person express a hearty desire for the Holy Com- 
munion, the minister must go without any hesitation or 
attempt to excuse himself. He is going about his Master's 
business, and should go in humble trust that that Master 
will be with him and protect him in his work. Where it may 
be perfectly allowable for others to shrink and hold back, as 
in the case of the diseases mentioned in the Rubric, and in 
sicknesses of similar malignity, a clergyman has no right to 
hesitate. His duty is clear, to be ready to comfort and help 
those who need his spiritual advice and counsel. Still, while 
a clergyman goes to such cases trusting to the watchful care 
of his Master, he should not omit any proper precautions 
that he can take, for his own sake, for that of his family, and 
for that of other sick persons he may have to visit. 

The following rules for avoiding infection are taken from 
Blunt's Directorhun Pastorale, fourth edition, p. 220 : — 

Some Rules for avoiding Infection. 

1. Avoid visiting dangerous cases of illness in a hurry with 
the stomach in a very empty condition, or with the lungs 
exhausted by running or quick ascent of stairs. Calmness 
is a great safeguard. It is better to take a biscuit and glass 
of wine before starting to visit very extreme cases of infec- 
tious disease. 

2. Do not place yourself between the patient and the fire, 
where the air is drawn from the former to the latter over 
your person. 

3. Do not inhale the breath of the patient. 

4. Do not keep your hand in contact with the hand of the 
sufferer. 

5. Avoid entering your own or any other house until you 
have ventilated your clothes and person by a short walk in 
the open air. You are morally bound to take this precaution 
in respect to other sick persons whom you have to visit ; and 
in the case of your own family, although they must abide by 
the risks which belong to your calling, they have a claim 
upon you for the use of all lawful precautions in making that 
risk as small as possible. [Clergymen should know that it is 
almost certain death to a lying-in woman to be visited by a 
person fresh from the bedside of another suffering from puer- 
peral fever.] 

6. In times when you are much among infectious cases, use 
extra care to keep the perspiratory ducts of the skin clear of 
obstruction, that the excretive force of the perspiration may 
have fair play in throwing off infectious matters floating in 
the air. 

By taking such precautions as these, clergymen may visit 
infectious cases with at least as much security as medical men. 



AN INTRODUCTION TO THE BURIAL SERVICE. 



Religious ceremonies at Burial are to be traced up to the 
earliest ages of mankind, being as universal among polytheist 
nations, like the Egyptians, Greeks, and Romans, as among 
people to whom the true knowledge of God was preserved, as 
the Patriarchs and the Jews. But the Resurrection of our 
Lord so changed the feelings of the world respecting death 
that, doubtless, new ideas were soon connected with the 
ceremonies of Burial. The Body of the Saviour had conse- 
crated the earth as a place of rest for their bodies in the eyes 
of His people, and when devout men carried Stephen to burial 
they carried the body as of one who had "fallen asleep," even 
as the graves of the departed soon came to be called in general 
"cemeteries" or sleeping-places. 

These new ideas respecting the state of the departed soon 
crystallized around the great central act of early Christian 
worship, and the Catacombs give evidence that the Holy 
Eucharist was an accompaniment to the burial of martyrs at 
least, while Saints' Days are a never-fading memorial of its 
celebration year by year at their tombs on the anniversaries 
of their deaths. ' Nor did such an association of the Eucharist 
with Burial belong only to the martyrs, as may be seen by St. 
Augustine's words respecting the burial of his mother Monica : 
"And, behold, the corpse was carried to the burial: we 
went and returned without tears. For not even did I weep 
in those prayers which we poured forth unto Thee, when the 
Sacrifice of our Ransom was offered for her, as the manner is, 
while the corpse was by the side of the grave, previous to 
being laid therein. " 2 

That such was the custom of the Church may also be seen 
by the ancient Sacramentaries of the Primitive Church, in 
which there are Collects and Prefaces for the celebration of 
the Holy Communion, "In die depositionis defuncti. " The 
ancient Lectionary of St. Jerome, 3 also, which is so frequently 
referred to in this volume in connection with our system of 
Gospels and Epistles, preserves to us another relic of the 
primitive rite of Burial in the selection of Scripture passages 
which were used. There are nine of these lections, "In 
Agenda Mortuorum, " all of which were found in the Pre- 
Reformation Burial Services of the Church of England, and 
four of which have been used in the later system of the 
Prayer Book. The following columns shew how these portions 
of Scripture have been handed down to our Burial Office from 
the Primitive Church : — 



St. Jerome's Lectionary. 
2 Mace. xii. 43. 

1 Thess. iv. 13. 
1 Cor. xv. 49. 
Ezek. xxxvii. 1. 
Rev. xiv. 13. 
John v. 21. 

„ vi. 37. 



vi. 51. 
xi. 24. 



Salisbury Use. 



Book of Common Prayer. 



Anniversary and Trental 

Epistle. 
Funeral Epistle. Funeral Epistle. 

Alternate Daily Epistle. Funeral Lesson. 



Alternate Daily Epistle. 

Thursday, Funeral Gos- 
pel. 

Tuesday, Funeral Gos- 
pel. 

Friday, Funeral Gospel. 

Sunday and Monday 
Funeral Gospel. 



Funeral Anthem. 
Funeral Gospel [1500]. 

Funeral Gospel. 



In medireval times a great multitude of ceremonies gathered 
round the rite of Burial, as round all other rites of the Church, 
but the celebration of the Holy Eucharist was always the 
chief part of them. And when those rites were translated 
and abridged at the Reformation, provision was made for a 
continuance of this primitive custom by placing at the end 
of the Service an introit — "Like as the hart desireth the 
water-brooks," etc. — the existing Collect based on the Sun- 
day Gospel at burial, and an Epistle and Gospel, the whole 
being headed, "The Celebration of the Holy Communion 
when there is a Burial of the Dead." In the Latin Prayer 
Book of 1560 the old title was translated with an addition, 
" Celebratio ccenae Domini, in funcbribus, si amici "et vicini 
defuncti communicare velint," and so were the Epistle and 
two Gospels, the alternative one being John xxv. 24-29. The 

i TebtulI/. de Coron. iii. Ibid, de Monogam. x. Cyi>r. Kp. xxxiv. xxxvii. 
lvii. lxvi. Aug. Enchirld. ex. 1'osidonius, Vita S. Au/j. xiii. Amuro.se' 
dr. Oliitn Valentin. 

■f Alio. Conf. ix. 11, 12. 

3 For an account of the Comes Ilieronymi, sec l>. 244. 



English Service underwent several alterations through the 
influence of the Puritans, who were extremely averse to any 
service at the burial of the dead. "They would have no 
minister," says Cosin, "to bury their dead, but the corpse 
to be brought to the grave and there put in by the clerk, or 
some other honest neighbour, and so back again without any 
more ado. " [Cosin, Works, v. 168. See also Hooker, Feci. 
Polit.V.lxxv. 1,4.] And the best of them wished to restrict the 
ceremonies to exhortation and preaching only. They objected 
to the Psalms, and these were given up till 1661 ; and as they 
had a peculiar aversion to the celebration of the Lord's Supper 
on any but very rare occasions, so its celebration at funerals 
was very distasteful to them, and was ignorantly associated 
by them with the Roman doctrine of purgatory. Thus this 
practice was also much discouraged. When the Psalms were 
again printed in the Office, after a hundred years' suppression, 
the Gospel and Epistle were not ; and the funeral Communion 
had almost passed out of memory in the first half of this 
century, the only relic of it being the funeral offertory, which 
still retained its hold upon the Church in Wales. But even 
this was deprived of its primitive character by being appro- 
priated for fees by the clergyman, clerk, and sexton. 

There are, however, sound reasons why the pious, ancient, 
and primitive custom should be observed. 

[1] The Holy Eucharist is essentially a sacrificial act offered 
up for the departed as well as for the living. The petition in 
the Prayer of Oblation, "humbly beseeching Thee to grant 
that by the merits and death of Thy Son Jesus Christ and 
through faith in His Blood, we and all Thy whole Church may 
obtain remission of our sins and all other benefits of His 
Passion," is one which includes the departed members of 
Christ's whole Church, or it would be only a petition for a 
portion of the Church ; and " all other benefits of His Passion " 
seems especially to apply to the departed, as "remission of 
our sins" applies to the living. "So that the virtue of this 
Sacrifice (which is here in this prayer of oblation com- 
memorated and represented) doth not only extend itself to 
the living and those that are present, but likewise to them 
that are absent, and them that be already departed, or shall 
in time to come live and die in the faith of Christ." At no 
time could this benefit be so appropriately sought, as when 
for the last occasion the body of the deceased Christian lies 
in front of the Altar. 

[2] A funeral Eucharist is also an act of communion with 
the departed, by which we make an open recognition of our 
belief that he still continues to be one of God's dear children ; 
that the soul in Paradise and the body in the grave are still 
the soul and body of one who is still a member of Christ, still 
a branch (as much as those who remain alive) of the true Vine. 

[3] The Holy Communion being the special means by which 
the members of Christ are brought near to their Divine Head, 
it is to it that the surviving friends of the deceased may look 
for their chief comfort in bereavement. By it they may look 
to have their faith strengthened in Him Who has proclaimed 
Himself to be "The Resurrection and the Life :" and by the 
strengthening of their faith they may hope to see, even in 
the Burial of their loved ones, the promise of a better resur- 
rection when that which has borne the image of the earthly 
shall also bear the image of the Heavenly, when death shall 
be swallowed up in victory, and when God shall wipe away 
all tears from their eyes in the joy of a reunion before His 
Presence. 

§ Prayers for the Departed. 

There are few persons who have not felt the want of 
prayers which they could use with definite reference to a 
departed relative or friend while the body of the deceased 
was yet waiting to be carried to the grave. To ignore the 
departed at such a season, when we are praying to our 
heavenly Father in the Communion of Saints, is repugnant 
to Christian feeling ; nor can those who have a vivid sense 
of the intermediate state feel any hesitation in praying for a 
continuance of His mercy to the soul which has just entered 
upon it. 

Although there is no direct command in Holy Scripture 
respecting prayers for the departed, there arc several indirect 



476 



an ^ntromiction to tbe IBurial lettuce. 



pieces of evidence that the use of them was habitual to 
Christians of the Apostolic age, as it had been to the Jews, ' 
and as it was to the Christians of the Primitive Church after 
the Apostles. St. Paul offers a prayer for Onesiphorus in the 
words, " The Lord grant unto him that he may find mercy of 
the Lord in that day." [2 Tim. i. IS.] That Onesiphorus was 
not then living seems to be proved, [1] by the omission of his 
name from the salutation, which shews that he was neither 
at Rome nor at Ephesus : [2] by the manner in which St. 
Paul speaks of his association with him as belonging to that 
which was long past and gone by : [3] by the salutation sent 
to the household of Onesiphorus, as if he were not now one of 
that household : [4] by the direction of the prayer towards 
the Day of Judgement, and not to the time of grace and pro- 
bation. In another Epistle St. Paul enjoins on the Ephesians 
that they should offer intercessory prayer as well as prayer 
for themselves : " praying always with all prayer and suppli- 
cation in the Spirit, and watching thereunto with all perse- 
verance and supplication for all saints." [Eph. vi. 18.] This 
inclusive phrase is one which brings to mind the sense in 
which it is used on " All Saints' " Day, of the departed in 
Christ, and also the passage of Scripture respecting our Lord's 
Resurrection, in which it is said also that " many bodies of 
the saints which slept arose." [Matt, xxvii. 52.] 

Every primitive Liturgy that exists contains prayers for 
the departed, and the works of early Christian writers make 
innumerable references to the habit as one which was evidently 
as familiar to them as that of praying for the living. Some 
specimens of such primitive intercessions will be found in an 
earlier part of this volume, in the notes to the Liturgy. In 
short, it may be said that no one ever thought of not praying 
for the departed until in comparatively recent times ; and 
when the question whether such prayers were lawful or not 
in the Church of England was brought before a court of 
ecclesiastical law, Sir Herbert Jenner, the judge, proved, and 
decided, that they were constantly recognized by our holiest 
divines since the Reformation. 

But few have written more wisely and feelingly on this 
subject than the holy Bishop Heber : — 

" Having been led attentively to consider the question, my 
own opinion is on the whole favourable to the practice, which 
indeed is so natural and so comfortable, that this alone is a 
presumption that it is neither unpleasing to the Almighty nor 
unavailing with Him. 

" The Jews so far back as their opinions and practices can 
be traced since the time of our Saviour, have uniformly 
recommended their deceased friends to mercy ; and from a 
passage in the Second Book of Maccabees it appears that 
(from whatever source they derived it) they had the custom 
before His time. But if this were the case the practice can 
hardly be unlawful, or either Christ or His Apostles would, 
one should think, have in some of their writings or discourses 
condemned it. On the same side it may be observed that 
the Greek Church and all the Eastern Churches, though they 
do not believe in purgatory, pray for the dead ; and that we 
know the practice to have been universal, or nearly so, among 
the Christians little more than a hundred and fifty years after 
our Saviour. It is spoken of as the usual custom by Tertullian 
and Epiphanius. Augustine, in his Confessions, has given a 
beautiful prayer, which he himself used for his deceased 
mother, Monica ; and among Protestants, Luther and Dr. 
Johnson are eminent instances of the same conduct. I have 
accordingly been myself in the habit for some years of recom- 
mending on some occasions, as after receiving the Sacrament, 
etc. etc., my lost friends by name to God's goodness and 
compassion through His Son, as what can do them no harm, 
and may, and I hope will, be of service to them. Only this 
caution I always endeavour to observe — that I beg His for- 
giveness at the same time for myself if unknowingly I am too 
presumptuous, and His grace lest I, who am thus solicitous for 
others, should neglect the appointed means of my own salva- 
tion." 2 

It has been thought, therefore, that the following Collect 
from the ancient Vesper Office for the Departed will be 

1 The books of Maccabees were probably written in the century before 
our Lord, and the habit of the Jews is shewn by what is recorded of Judas 
Maccabaeus : " When he had made a gathering throughout the company to 
the sum of two thousand drachms of silver, he sent it to Jerusalem to 
offer a sin-offering, doing therein very well and honestly, in that he was 
mindful of the resurrection : for if he had not hoped that they that were 
slain should have risen again, it had been superfluous and vain to pray for 
the dead. And also in that he perceived that there was great favour laid 
up for those that died godly, it was an holy and good thought. Whereupon 
he made a reconciliation for the dead, that they might be delivered from 
sin." [2 Mace. xii. 43-45.] 

2 Diary of a Lady of Quality, p. 196. 



acceptable to many, as one that may be incorporated with 
their private or their household prayers, together with such 
Psalms as the 42nd, 121st, and 130th :— 



Deus, cui proprium est mise- 
reri semper et parcere ; te sup- 
plices deprecamur pro anima 
famuli tui (vel famuls tuae), 
quam hodie de hoc sseculo mi- 
grare jussisti ; ut non tradas 
earn in maims inimici, nee ob- 
liviscaris in finem ; sed jubeas 
illam ab angelis Sanctis sus- 
cipi, atque ad regionem vivo- 
riim perduci ; et quia in te 
speravit et credidit, sancto- 
rum tuorum mereatur socie- 
tate lsetari. Per Dominum 
nostrum Jesum Christum Fili- 
um tuum, qui tecum vivit et 
regnat in unitate Spiritus 
Sancti Deus, Per omnia saecula 
sseculorum. 



God, Whose nature and 
property is ever to have mercy 
and to forgive, receive our 
humble petitions for the soul 
of Thy servant whom Thou 
hast [this day] called to de- 
part out of this world : and 
because Thy servant did hope 
and believe in Thee, we be- 
seech Thee that Thou wilt 
neither suffer him to fall into 
the hand of the enemy, nor 
forget him for ever ; but wilt 
give Thine holy angels charge 
to receive his soul, and to 
transport it into the land of 
the living, there to be found 
worthy to rejoice in the fellow- 
ship of Thy saints ; through 
Jesus Christ our Lord, Who 
ever liveth and reigneth with 
Thee in the Unity of the Holy 
Ghost, one God, world with- 
out end. Amen. 



§ The Bight to the Use of the Service. 
A question not unfrequently arises, whether this Office 
must necessarily be used over all persons buried in conse- 
crated ground, provided they do not belong to one of the 
three classes mentioned in the first Rubric. There are [1] 
cases in which clergymen would rather avoid saying the 
Service over ill-living and ill-dying parishioners, and also [2] 
in which the survivors, being Dissenters, would prefer the 
omission of the Service, such omission being also in known 
agreement with the principles and wishes of the deceased. 
The only law of the Church on the subject, besides the 
Rubric, is the following : — 

"Canon 68. 
" Ministers not to refuse to Christen or Bury. 

"No Minister shall refuse or delay to christen any child 
according to the form of the Book of Common Prayer, that is 
brought to the Church to him upon Sundays or Holy Days to 
be christened, or to bury any corpse that is brought to the 
Church or Churchyard, convenient warning being given him 
thereof before, in such manner and form as is prescribed in 
the said Book of Common Prayer. And if he shall refuse to 
christen the one, or bury the other, (except the party deceased 
were denounced excommunicated majori excommunicalione, 
for some grievous and notorious crime, and no man able to 
testify of his repentance, ) he shall be suspended by the Bishop 
of the diocese from his ministry by the space of three months." 

This Canon of 1603 thus imposes a penalty on the clergy- 
man for refusing to bury any person not excommunicated ; 
does not impose it for delay unaccompanied by refusal ; and 
says nothing about omission by mutual consent of the clergy- 
man and the friends of the deceased. The Rubric was added 
(at the suggestion of Bishop Cosin) in 1661. Bishop Gibson, 
in his Codex, evidently takes for granted that the Service is 
to be said over all except those mentioned in the Rubric, and 
his opinion is reproduced by Burn and later writers. But, 
until recent times, many persons were buried in private 
grounds, such as gardens, orchards, and fields ; and probably 
a case had never arisen in which the omission of the Service 
was desired when the body of the deceased was brought to 
consecrated ground. Sir John Nicholl says [Kempe v. Wickes], 
' ' Our Church knows no such indecency as putting the body 
into the consecrated ground without the Service being at the 
same time performed : " but this dictum must have been 
uttered in forgetfulness of the law of 1821, which directs 
that suicides (felo de se) shall be buried there without Service, 
and which seems to be in accordance with the practice indi- 
cated by the first Rubric, in which there is no prohibition of 
burial in consecrated ground. 

An Act of Parliament [5 Geo. IV. c. 25] empowers the Irish 
Clergy to omit the Service in certain cases other than those 
defined by the Rubric, and the preamble assumes that the 
Clergy are bound to use it in every case which is not excepted 



0n 31ntroDuction to tbc IBurial ^ettnce. 



47; 



by the Statute or the Rubric. The question seems never to 
have been fairly raised, and no judicial decision has defined 
the exact duty of a clergyman in respect to it. The nearest 
approach to such a definition is contained in an opinion given 
by Dr. Lushington on September 7, 1S35, in which he says, 
"I think when the friends of the deceased apply to the 
clergyman to abstain from performing the funeral Service, 
on the ground that the deceased when alive was a dissenter, 
the clergyman may comply with such request." In Lanca- 
shire, Roman Catholics have constantly been buried without 
any Service in the Church or Churchyard ; while, on the 
other hand, at the burial of Robert Owen the socialist, and 
of the infidel Carlile, the clergymen thought it their duty to 
say the Service, in the face of a strong protest against its use 
on the part of the relatives. 

There are cases of notorious wickedness or infidelity, in 
which it might be the painful duty of the clergyman to re- 
fuse, on that account, to use the Office. In such cases it 
would not probably be difficult to obtain the assent of the 
survivors to such a course, if the reasons for taking it were 
solemnly told to them beforehand. Should it be impossible 
to obtain such an assent, there are few clergymen who would 
not be prepared to abide the consequences. But in the 
majority of cases, even where the life has been notoriously 
evil, there is still room for the charitable hope that the 
sinner has not been utterly forsaken by God's mercy in his 
death. 

But three classes are distinctly excluded from the right to 
the use of this Office by the first Rubric — [1] the unbaptized, 
[2] the excommunicate, and [3] those who " have laid violent 
hands upon themselves." Each of these cases should be 
noticed in some detail. 

[1] The unbaptized. Many infants and even adult persons 
die, of whom it is quite certain that they have not been 
baptized ; and in such cases the law is clear. But it is an 
ancient rule of the Church that while conditional baptism 
should be administered to a living person, of whom it is 
uncertain whether or not he has been baptized previously, in 
the case of deceased persons, in a Christian country, their 
baptism is to be taken for granted unless there is proof to the 
contrary. Archbishop Longley once wrote to a remonstrant, 
" that the Service of the Church of England for the Burial of 
the Dead is intended for those who have been made members 
of the Church of Christ by Baptism, and that to use that 
Service over the unbaptized would be an anomalous and 
irregular proceeding on the part of a minister of the Church 
of England." 1 A strict observance of the Rubric tends very 
much to impress upon parents the necessity of Holy Baptism 
for their children. 

[2] The excommunicate. The Rubric of 1661 is to be in- 
terpreted in accordance with the Canon of 1603 : and hence a 
person "excommunicate" must mean one "denounced, ex- 
communicated majori excommunicatione, for some grievous 
and notorious crime, and no man able to testify of his 
repentance." A formal absolution before death by the 
authority which has passed the sentence of excommunication 
is not, therefore, of absolute necessity to admit the use of the 
Office : an opening being left for the exercise of the charity of 
the Church towards even one excommunicated from its fold, 
if his repentance before death can be credibly shewn to have 
taken place. While discipline is so little exercised as at 
present, there is seldom any occasion for taking this part of 
the Rubric into consideration ; but it is possible that a revival 
of discipline may take place to the extent, at least, of excom- 
municating open and notorious evil livers, when it might 
sometimes become necessary to decide whether this charity 
of the Church could be exercised or not. 

It is clear that sentence of excommunication is contemplated 
by the Rubric, and that it does not include those who have 
deserved it, but upon whom it has not been actually pro- 
nounced. 3 

[3] Suicides. Suicides are divided by the common law of 
the land into two classes — those who have committed felony 
by a wilful murder of themselves, and those who have killed 
themselves while in a state of insanity. The first are held 
fully responsible for the consequences of their act ; their 
property being forfeited to the Crown, and their bodies 
ordered to be buried in a churchyard or cemetery without 

1 Letter to a Unitarian preacher at Teuton! en, May 20, 1S05. 

2 Sentence of excommunication was very frequently pronounced in the 
sixteenth anil seventeenth centuries ; and there are entries in Parish 
Registers of those who have died and been buried as excommunicates. 
Lord George Gordon was excommunicated towards the end of the last 
century. 



any religious rite, and between the hours of nine and twelve 
at night. The second are considered to be in no degree re- 
sponsible for their act, and the law does not impose any penal 
consequences upon it. 

Such a distinction does not seem to be contemplated by 
the Rubric, which speaks inclusively of all " who have laid 
violent hands upon themselves." Yet Christian charity 
requires that some distinction should be made, and such a 
distinction was implied, at least, by the ancient canons on 
the subject. Thus the Council of Bracara, or Braga, in Spain 
[a.d. 563], enjoins, "Concerning those who by any faidt 
inflict death on themselves, let there be no commemora- 
tion of them in the Oblation. . . . Let it be enjoined that 
those who kill themselves by sword, poison, precipice, or 
halter, or by any other means bring violent death upon them- 
selves, shall not have a memorial made of them in the Obla- 
tion, nor shall their bodies be carried with Psalms to burial." 
This Canon was adopted among the Excerpts of Egbert, in 
a.d. 740, and is substantially repeated among some Peniten- 
tial Canons of the Church of England in a.d. 963, and indi- 
cates the general principle of the canon law on the subject. 
This principle certainly indicates that a distinction should 
be made between those who " by any fault " cause their own 
deaths, and those who do so when they are so far deprived 
of reason as not to be responsible in the sense of doing it by 
"any fault," wilfully and consciously. And the Rubric be- 
ing thus to be interpreted by a law of charity, the responsi- 
bility of deciding in what cases exceptions shall be made to 
its injunction is, by the nature of the case, thrown upon the 
clergyman who has cure of souls in the parish where the 
suicide is to be buried. 

Numerous writers have laid it down that the verdict of the 
Coroner's jury relieves the clergyman from this responsibility, 
and that if that verdict is "Temporary Insanity" he is bound 
to disregard the fact that the deceased person has laid violent 
hands upon himself. 3 But to adopt such a rule is to throw 
up the discipline of the Church and to place it in the hands of 
a secular tribunal ; one, moreover, which is apt to be influ- 
enced by secondary motives and feelings in this particular 
matter which are quite irrespective of the religious question. 
If the same jury were to be asked, quite independently of the 
question of forfeiture, whether the suicide was a person over 
whom they themselves could pronounce the words of the 
Burial Service, the reply would often be in the negative, and 
that the verdict of Temporary Insanity was one of charity 
towards the living rather than of justice towards the dead. 
There cannot be a doubt that many men would return such a 
verdict under the feeling that the self-murder was a great 
crime indeed, one for which the suicide deserved punishment 
if it had been possible to punish him, and one from which 
others ought to be deterred : but that not being able to punish 
him for his crime, they would not punish his family by add- 
ing to their sufferings. The question of the verdict is, there- 
fore, legally and morally distinct from that of the Rubric ; 
and though the two are analogous, yet they must be judged 
by separate persons and by separate standards. The jury 
are the deputies of the State, to decide whether or not the 
suicide was a felon by the laws of the State. The priest is 
the deputy of the Church, to decide whether the benediction 
of the Church can rightly be dispensed in the case of one 
who has taken away life contrary to the law of God. 

In coming to this decision the verdict of the jury should 
have respectful attention, though it is not to be considered 
as an invariable law for the clergyman. It is not often, per- 
haps, that any circumstances within his own knowledge will 
compel him to act in a way that seems to be discordant with 
it ; nor need he seek out information to disturb his mind on 
the subject. But if circumstances have come to his know- 
ledge which make it plain that there was no such insanity as 
to deprive the suicide of ordinary moral responsibility, then 
he is to remember [1] that he is a " steward of the mysteries 
of God," who has no right to misapply the blessings given 
him to dispense ; and [2] that the scandal, and encourage- 
ment to suicide, which result from a too easy compliance, are 
in themselves great evils which it is his duty, as it is within 
his power, to prevent. In this case, as in the previous one 
of excommunication, a solemn explanation of the painful 
necessity might often win the sorrowful acouiesccnce of con- 
scientious survivors. 

3 It may be as well to state that the "Coroner's Warrant" for the 
burial of a body over which an inquest has been called is simply a. dis- 
charge of the body from the custody of the Crown. In ordinary eases it 
is unconditional, and imposes no obligation of any kind as to Interment. 
In a case of /do de se it orders burial in the manner stated above. 



THE ORDER FOR 

IE BURIAL OF THE DEAD. 



rp 



Jiihumatio Defunct i. 



If Here is to be noted, that the Office ensuing is not 
to be used for any that die unbaptized, or excom- 
municate, or have laid violent hands upon them- 
selves. 

IT The Priest and Clerks meeting the Corpse at the 
entrance of the Churchyard, and going before it, 
either into the Church, or towards the Grave, 
shall say, or sing, 

" T AM the Resurrection and the Life, saitli the 
-L Lord : he that believeth in Me, though he 
were dead, yet shall he live : And whosoever 
liveth and believeth in Me shall never die. 

'T KNOW that my Redeemer liveth, and that 
-L He shall stand at the latter day upon the 
earth. And though after my skin worms destroy 
this body, yet in my flesh shall I see God : 
Whom I shall see for myself, and mine eyes 
shall behold, and not another. 

' \ ,\7"-E brought nothing into this world, and it 
VV is certain we can carry nothing out : 
the Lord gave, and the Lord hath taken away ; 
blessed be the Name of the Lord. 



a John ii. 25. 26. 
* sar. Ant. to 

Benedictus, at the 

burial. 



c Job 19. 25-27. 

Comfi. Chrys. in 

1 Thess. 4. 13. 
<l S>nr. Viffils of the 

Dead. 



? 1 Tim. 6. 7. Job 

I. 21. 



*A.TT^ GO sum Resurrectio et Vita : qui credit in 
-J— ^ Me, etiamsi mortuus fuerit, vivet : et 
omnis qui vivit et credit in Me, non morietur in 
seteruum. 

rf R/. /^REDO quod Redemptor meus vivit : et in 
v-^ novissimo die de terra surrecturus sum : 
Et in came mea videbo Detjm Salvatorem meum. 
f. Quern visurus sum ego ipse c j t non alius : 
et oculi mei conspecturi sunt. Et in carne mea 
videbo Deum Salvatorem meum. 



II After they are come into the Church, shall be read 

one or both of these Psalms following. 

Dixi custodiam. Psalm xxxix. 

I SAID, I will take heed to my ways : that I 
offend not in my tongue. 

I will keep my mouth as it were with a bridle : 
while the ungodly is in my sight. 

I held my tongue, and spake nothing : I kept- 
silence, yea, even from good words ; but it was 
pain and grief to me. 

My heart was hot within me, and while I was 
thus musing the fire kindled : and at the last I 
spake with my tongue ; 

Lord, let me know mine end, and the number 
of my days : that I may be certified how long 
I have to live. 




Behold, Thou hast made my days as it were 
a span long : and mine age is even as nothing in 
respect of Thee ; and verily every man living is 
altogether vanity. 

For man walketh in a vain shadow, and dis- 
quieteth himself in vain : he heapeth up riches, 
and cannot tell who shall gather them. 

And now, Lord, what is my hope : tndy my 
hope is even in Thee. 

Deliver me from all mine offences : and make 
me not a rebuke unto the foolish. 

I became dumb, and opened not my mouth : 
for it was Thy doing. 

Take Thy plague away from me : T am even 
consumed by means of Thy heavy hand. 

When Thou with rebukes dost chasten man for 



Here is to be noted] For a full interpretation of this Rubric, 
see the preceding Introduction to the Service. 

either into the Church, or toioards the Grave] This clearly 
authorizes the Priest to read the whole Service at the Grave 
if, in his discretion, he should think it advisable to do so. 
In bad cases of infectious disease, it would be more proper 
that the body should not be taken into the Church ; and 
there are many cases (with modern habits of delaying funerals 
for a week) in which it is not right to take it there when the 
Church is, or is about soon to be, occupied by a congregation. 

shall say, or sing] The first of these beautiful processional 
Anthems is traceable to the ancient Inhumatio Defuncti, and 
was also a Compline Antiphon "in agenda Mortuorum " in 
the Antiphonarius of St. Gregory. The second was used in 
the Vigilice Mortuorum or Dirge of the Sarum rite. In 
Merbecke's Common Prayer Noted, they are arranged as 



Responses and Versicles, the divisions being made where the 
musical points stand, in the text above. The Response is 
also commenced again, with an "etc.," after the Versicle, 
from which it would appear that it should be repeated by 
the Choir. The second was thus arranged in the Primer of 
the fourteenth century : — 

R7. I bileeue that myn arenbiere lyueth and I am to rise of 
the erthe in the last day, and in my fleish I shal se God my 
Sauyour. 

y. "Whom I my self shal se and noon other : and myn 
yjen ben to se. 

R7. And in my fieishe I shal se god my Sauyour. 

these Psalms following] In the ancient Burial Office of the 
Church of England a number of Psalms, cxiv. xxv. cxviii. 
xlii. cxxxii. cxxxix. cxlviii. cxlix. cl., together with the 
seven Penitential Psalms, or, instead of them [" vel saltern 



at tfje TBurial of tfje DeaD. 



479 



sin, Thou makest his beauty to consume away, 
like as it were a moth fretting a garment : every 
man therefore is but vanity. 

Hear my prayer, O Lord, and with Thine ears 
consider my calling : hold not Thy peace at my tears. 

For I am a stranger with Thee : and a so- 
journer, as all my fathers were. 

O spare me a little, that I may recover my 
strength : before I go hence, and be no more seen. 

Glory be to the Father, and to the Son : and 
to the Holy Ghost ; 

As it was in the beginning, is now, and ever 
shall be : world without end. Amen. 

Domine, refugium. Psalm xc. 

10 RD, Thou hast been our refuge : from one 
-J generation to another. 

Before the mountains were brought forth, or 
ever the earth and the world were made : Thou 
art God from everlasting, and world without end. 

Thou turnest man to destruction : again Thou 
sayest, Come again, ye children of men. 

For a thousand years in Thy sight are but as 
yesterday : seeing that is past as a watch in the 
night. 

As soon as Thou scatterest them, they are even 
as a sleep : and fade away suddenly like the grass. 

In the morning it is green, and groweth up : but 
iutheevening it is cutdown, dried up, and withered. 

For we consume away in Thy displeasure : and 
are afraid at Thy wrathful indignation. 

Thou hast set our misdeeds before Thee : and 
our secret sins in the light of Thy countenance. 

For when Thou art angry all our days are 
gone : we bring our years to an end, as it were 
a tale that is told. 

The days of our age are threescore years and 
ten ; and though men be so strong, that they 
come to fourscore years : yet is their strength 
then but labour and sorrow ; so soon passeth it 
away, and we are gone. 

But who regardeth the power of Thy wrath : 
for even thereafter as a man feareth, so is Thy 
displeasure. 

O teach us to number our days : that we may 
apply our hearts unto wisdom. 

Turn Thee again, O Lord, at the last : and be 
gracious unto Thy servants. 

O satisfy us with Thy mercy, and that soon : so 
shall we rejoice and be glad all the days of our life. 

Comfort us again now after the time that Thou 
hast plagued us : and for the years wherein we 
have suffered adversity. 



Shew Thy servants Thy work : and their chil- 
dren Thy glory. 

And the glorious Majesty of the Lord our 
God be upon us : prosper Thou the work of our 
hands upon us, O prosper Thou our handy- 
work. 

Glory be to the Father, and to the Son : and 
to the Holy Ghost ; 

As it was in the beginning, is now, and ever 
shall be : world without end. Amen. 

H Then shall follow the Lesson taken out of the 
fifteenth Chapter of the former Epistle of Saint 
Paul to the Corinthians. 

1 Cor. xv. 20. 
n^TOW is Christ risen from the dead, and 
-i-N become the First-fruits of them that slept. 
For since by man came death, by man came also 
the resurrection of the dead. For as in Adam 
all die, even so in Christ shall all be made alive. 
But every man in his own order : Christ the 
First-fruits ; afterward they that are Christ's 
at His coming. Then cometh the end, when He 
shall have delivered up the kingdom to God, even 
the Father ; when He shall have put down all 
rule, and all authority, and power. For He must 
reign, till He hath put all enemies under His feet. 
The last enemy that shall be destroyed is death. 
For He hath put all things under His feet. But 
when He saith all things are put under Him, it 
is manifest that He is excepted, Which did put 
all things under Him. And when all things shall 
be subdued unto Him, then shall the Son also 
Himself be subject unto Him that put all things 
under Him, that God may be all in all. Else 
what shall they do which are baptized for the 
dead? if the dead rise not at all, why are they 
then baptized for the dead 1 And why stand we in 
jeopardy every hour 1 I protest by your rejoicing, 
which I have in Christ Jesus our Lord, I die 
daily. If after the manner of men I have fought 
with beasts at Ephesus, what advantageth it me, 
if the dead rise not 1 Let us eat and drink, for 
to-morrow we die. Be not deceived : evil com- 
munications corrupt good manners. Awake to 
righteousness, and sin not ; for .some have not 
the knowledge of God. I speak this to your 
shame. But some man will say, How are the 
dead raised up ? and, with what body do they 
come 1 Thou fool, that which thou sowest is not 
quickened, except it die. And that which thou 
sowest, thou sowest not that body that shall be, 
but bare grain, it may chance of wheat, or of some 



Psalmum "], the De Profundis, Psalm cxxx. It may be 
doubted whether all these Psalms were used at every burial. 
In the Prayer Book of 1549, after the two prayers which 
followed the placing of the corpse in the grave, came this 
Rubric, "IT These Psalms, with other suffrages following, 
are to be said in the Church, either before or after the burial 
of the corpse :" the Psalms being cxvi. cxxxix. cxlvi. 
At the Holy Communion, Psalm xlii., " Like as the hart 
desireth the water-brnoks," was used as the Introit. Singular 
to say, no Psalms were printed in the Burial Service from 
1552 to 1661, nor did the Introit appear in the Latin Office 
for the celebration of the Holy Communion at funerals. 
They appear to have been omitted in deference to the scruples 
of Bucer, who objected to prayers for the dead. [Cosin's 
Works, v. 498.] At the last revision, in 1661, the Psalms 
xxxix. and xc. were inserted, and thus the Office regained 
its ancient and primitive character. 



Then shall follow the Lesson] This and other portions of the 
New Testament which are used in the Burial Service have 
been in use from the primitive ages of Christianity. 

There is no part of the New Testament which so compre- 
hensively sets forth the doctrine that our Lord's Incarnation 
is the source of all spiritual life, and therefore the source of 
eternal life, as the chapter now read for the Lesson. [See 
notes in Blunt's Annot. Bible.] 

§ 7'he Holy Communion. 

If the Holy Communion is celebrated at a funeral, the 
proper place for it is immediately after the Lesson, while the 
body of the deceased is yet in the Church. 

Introit. Ps. xlii. 

Epistle. 1 Thess. iv. 13- IS. 

Gospel. John vi. 37-40. 



4So 



at tbe i£utm\ of tbe Dean. 



other grain : But God giveth it a body, as it hath 
pleased Him, and to every seed his own body. 
All flesh is not the same flesh ; but there is one 
kind of flesh of men, another flesh of beasts, 
another of fishes, and another of birds. There 
are also celestial bodies, and bodies terrestrial ; 
but the glory of the celestial is one, and the glory 
of the terrestrial is another. There is one glory 
of the sun, and another glory of the moon, and 
another glory of the stars ; for one star differeth 
from another star in glory. So also is the resur- 
rection of the dead : It is sown in corruption ; it 
is raised in incorruption : It is sown in dishonour; 
it is raised in glory : It is sown in weakness ; it 
is raised in power : It is sown a natural body ; it 
is raised a spiritual body. There is a natural 
body, and there is a spiritual body. And so it is 
written, The first man Adam was made a living 
soul ; the last Adam was made a quickening 
Spirit. Howbeit, that was not first which is 
spiritual, but that which is natural ; and after- 
ward that which is spiritual. The first man is of 
the earth, earthy : the second Man is the Lord 
from heaven. As is the earthy, such are they also 
that are earthy : and as is the heavenly, such are 



they also that are heavenly. And as we have 
borne the image of the earthy, we shall also bear 
the image of the heavenly. Now this I say, 
brethren, that flesh and blood cannot inherit the 
Kingdom of God ; neither doth corruption inherit 
incorruption. Behold, I shew you a mystery. 
We shall not all sleep, but we shall all be changed, 
in a moment, in the twinkling of an eye, at the 
last trump, (for the trumpet shall sound, and the 
dead shall be raised incorruptible, and we shall 
be changed.) For this corruptible must put on 
incorruption, and this mortal must put on immor- 
tality. So when this corruptible shall have put 
on incorruption, and this mortal shall have put 
on immortality ; then shall be brought to pass 
the saying that is written, Death is swallowed up 
in victory. O death, where is thy sting 1 ? O 
grave, where is thy victory 1 The sting of death 
is sin, and the strength of sin is the law. But 
thanks be to God, Which giveth us the victory 
through our Lord Jesus Christ. Therefore, my 
beloved brethren, be ye stedfast, unmoveable, 
always abounding in the work of the Lord, for- 
asmuch as ye know that your labour is not in vain 
in the Lord. 



H When they come to the Grave, while the Corpse is 
made ready to be laid into the earth, the Priest 
shall say, or the Priest and Clerks shall sing : 

MAN that is born of a woman hath but a 
short time to live, and is full of misery. 




' TTOMO natus de muliere brevi vivens tempore 
J — L repletur multis miseriis. Qui quasi flos 



When they come to the Grave] Bishop Cosin altered this 
Rubric as follows : " IT If there be any Divine Service to be 
read, or Sermon to be made at this time, the Corpse shall be 
decently placed in the midst of the Church till they be ended. 
Then all going in decent manner to the grave, while the 
Corpse is made ready," etc. By "Divine Service" Cosin 
doubtless meant the Holy Communion, as no other Service 
was ever mixed up in this manner with the Burial Office. 1 
Provision had been made for this in Edward VI. 's reign and 
in that of Queen Elizabeth. Sermons at funerals were also 
common in the sixteenth and seventeenth centuries ; and a 
very excellent " Sermon at burienges " is provided at the end 
of Taverner's Postils, printed a.d. 1540. 

Clerks shall sing] This expression here and in the preced- 
ing Rubric recognizes the presence of a choir as a matter of 
course ; but their absence is provided for by the alternative 
direction for the Priest to say the Anthem alone. 

THE BURIAL ANTHEM. 

This was printed continuously until the last revision, when 
it was separated into paragraphs at the suggestion of Bishop 
Cosin. It was printed by the Reformers of 1549 in two por- 
tions — first, the two verses from Job ; and, secondly, " In the 
midst of life," etc., the latter being translated (with some 
slight changes in the last paragraph) from an Anthem used at 
Compline on the third Sunday in Lent. 2 

The use of this noble Anthem, Sequence, or Prose, at 
Burials is peculiar to the English Communion ; and it never 
had a place in any part of the Roman Breviary. It comes 
into the Ambrosian Office for the second and fifth weeks in 
Lent, and is used at Tours on New Year's Eve. In some old 
German Breviaries it was appointed for a Compline Anthem on 
Saturdays, and it is often used also at Compline on Sundays. 

The original composition of the Media vita is traced back 
to Notker, to whom that of the Dies Irae can be traced, and 
who was a monk of St. Gall, in Switzerland, at the close of 

1 It is right to add, however, that at St. Paul's Cathedral the Burial 
Office has been sometimes amalgamated with Evensong, the proper Psalms 
and Lesson being substituted for those of the day. 

2 At Peterborough, part of the Sentences of the Burial Service were sung 
as the anthem during Service on the Eve of the Annunciation [1642. Gun- 
ton, p. 99.J 



the ninth century. It is said to have been suggested to him 
by some circumstance similar to that which gave birth to a 
noble passage in Shakespeare. 3 As our English poet watched 
the samphire-gatherers on the cliffs at Dover, so did Notker 
observe similar occupations elsewhere. And as he watched 
men at some "dangerous trade," he sang, "In the midst of 
life we are in death," moulding his awful hymn to that familiar 
form of the Trisagion, "Holy God, Holy and Mighty, Holy 
and Immortal, have mercy upon us," which is found in the 
primitive Liturgies. In the Middle Ages it was adopted as a 
Dirge on all melancholy occasions in Germany : armies used 
it as a battle-song ; and superstitious ideas of its miraculous 
power rose to such a height, that in the year 1316 the Synod 
of Cologne forbade the people to sing it at all except on such 
occasions as were allowed by their Bishop. A version of it 
by Luther, " Mitten wir im Leben sind," is still very popular 
in Germany as a hymn. 

When sung to such strains as befit its beautiful words, this 
Anthem has a solemn magnificence, and at the same time a 
wailing prayerfulness, which makes it unsurpassable by any 
analogous portion of any ritual whatever. It is the prayer of 
the living for themselves and for the departed, when both 
are in the Presence of God for the special object of a final 
separation (so far as this world and visible things are con- 
cerned) until the great Day. At such a season we do not 
argue about Prayers for the departed, but we pray them. 
For them and for ourselves we plead the mercies of the 
Saviour before the eternal Judge. Not as those to whom the 
brink of the grave brings no thought but that of our own 
mortality do we tremblingly cry out for fear ; but as stand- 
ing up before our dead who still live, as in anticipation of 
the Day when we shall again stand together, dying no more, 
before the Throne of the Judge, we acknowledge that Death 
is a mark of God's displeasure, that it is a result of sin, and 
that it ends in the bitter pains of an eternal death, unless 
the holy, mighty, and merciful Saviour deliver us. Such 
deep words of penitent humiliation on our own behalf, and 
on that of the person whose body is now to be removed from 
our sight, are a fitting termination to the last hour which 
is spent in the actual presence of those with whom we have, 
perhaps, spent many hours which need the mercy of God. 

3 King Lear, iv. 6. 



at tfre burial of tlje Dean. 



481 



He cometh up, and is cut down, like a flower ; 
he fleeth as it were a shadow, and never con- 
tinueth in one stay. 

In the midst of life we are in death : of whom 
may we seek for succour, but of Thee, O Lord, 
Who for our sins art justly displeased? 

Yet, O Lord God most holy, O Lord most 
mighty, O holy and most merciful Saviour, 
deliver us not into the bitter pains of eternal 
death. 

Thou knowest, Lord, the secrets of our hearts ; 
shut not Thy merciful ears to our prayer ; but 
spare us, Lord most holy, O God most mighty, 
O holy and merciful Saviour, Thou most worthy 
Judge eternal, suffer us not, at our last hour, for 
any pains of death, to fall from Thee. 



IT Then, while the earth shall be cast upon the body 
by some standing by, the Priest shall say, 

FOKASMUCH as it hath pleased Almighty 
God of His great mercy to take unto Him- 
self the soul of our dear brother here departed, 
we therefore commit his body to the ground ; 



a Lenten Ant. 
Nunc Diniittis. 



* Sar. 

burul 



egreditur et conteritur : et fugit velut umbra, et 
nunquam in eodem statu permanet. 

"A. Media vita in morte sumus : 

Quern quEerimus adjutorem nisi Te, Domine ? 

Qui pro peccatis nostris juste irasceris. 

Sancte Deus, Sancte Fortis, Sancte et misericors 
Salvator : 

Amarse morti ne tradas nos. 

y. Ne projicias nos in tempore senectutis : 

Cum defecerit virtus nostra, ne derelinquas 
nos, Domine. 

Sancte Deus, Sancte Fortis, Sancte et miseri- 
cors Salvator : 

Amarse morti ne tradas nos. 

y. Noli claudere aures Tuas ad preces nostras. 

Sancte Fortis, Sancte et misericors Salvator : 

Amarse morti ne tradas nos. 

f. Qui cognoscis occulta cordis, parce peccatis 
nostris. 

Sancte et misericors Salvator : 

Amarae morti ne tradas nos. 

f Finitis orationibus executor officii terrain super cor- 
pus ad modum crucis ponat . . . 

COMMENDO animam tuam Deo Patri Omni- 
potent!, terrain terrse, cinerem cineri, pul- 
verem pulveri, in nomine Patris, et Filii, et 
Spiritus Sancti. 



In the ancient Latin rite of the Church of England, the 
114th Psalm, "When Israel came out of Egypt," was sung 
during the procession to the grave ; and if the procession was 
long in going, the 25th Psalm also, " Unto Thee, God, will 
I lift up my soul. " The Antiphon to the Psalm was, "May 
the angels carry thee to Paradise : may the martyrs receive 
thee into their assembly, and bring thee unto the City of the 
heavenly Jerusalem. " 

Then, while the earth shall be cast] This striking ceremony 
was anciently performed by the Priest himself, and so the 
Rubric directed in 1549 ; but was ordered to be performed 
by "some standing by" in 1552. The practice of casting it 
thrice appears to be one not peculiar to Christians, since it is 
referred to by Horace [Carm. I. xxviii. 35] — 
" Licebit 
Injecto ter pulvere curras." 

Bishop Cosin says that it was the custom in most places for 
this to be done by the Priest in his day. In some parts of 
England four or five of the mourners usually assist the sexton 
in filling up the grave. Both customs arise out of that instinct 
of human nature that the Burial of the Dead is one of the 
works of mercy. 

The original intention of the Office appears to have been 
that the Priest should cast in the three symbolical handfuls 
of earth, saying the words of commendation, and that then 



the Anthem should be sung while the grave was being filled 
up by "some standing by." 1 This reconciles the Rubric, the 
custom above referred to, and Cosin 's words, "Still the priest 
uses to cast the earth upon the corpse, before the clerk or 
sexton meddles with it." [Cosin's Works, v. 168.] In the 
Greek Church the Priest casts earth on the body, saying, 
"The earth is the Lord's and the fulness thereof, the compass 
of the round world, and they that dwell therein." A touch- 
ing memorial that the earth is being sown with the bodies of 
the saints as Paradise is being filled with their souls. 

Forasmuch as it hath jileased] These words are founded on 
several texts of Scripture. "Then shall the dust return to 
the earth as it was : and the spirit shall return unto God 
Who gave it." [Eccles. xii. 7.] "Behold now, I have taken 
upon me to speak unto the Lord, which am but dust and 
ashes." [Gen. xviii. 27.] " Dust thou art, and unto dust shalt 
thou return." [Gen. iii. 19.] "For our conversation is in 
heaven ; from whence also we look for the Saviour, the Lord 
Jesus Christ : Who shall change our vile body, that it may 
be fashioned like unto His glorious body, according to the 
working whereby He is able even to subdue all things unto 
Himself." [Phil. iii. 20, 21. ] 

The various forms in which these commendatoi-y words 
have been cast may be seen at a glance by the following 
parallel arrangement : — 



1549. 

I commend thy soul 
to God the Father Al- 
mighty, and thy body to 
the ground ; earth to 
earth, ashes to ashes, 
dust to dust ; 
in sure and certain hope 
of resurrection to eter- 
nal life, through our 
Lord Jesus Christ . . . 



1552. 

Forasmuch as it hath 
pleased Almighty God 



in sure and certain hope 
of resurrection to eter- 
nal life, through our 
Lord Jesus Christ . . . 



Proposed by Cosin. 2 

Forasmuch as it hath 
pleased Almighty God 



in hope of a general and 
joyful resurrection to 
eternal life, through our 
Lord Jesus Christ . . . 



1661. 

Forasmuch as it hath 
pleased Almighty God 



in sure and certain hope 
of the resurrection to 
eternal life through our 
Lord Jesus Christ . . . 



Burial at Sea. 
Forasmuch as it hath 
pleased Almighty God 



We therefore commit his 
body to the Deep, to be 
turned into corruption, 
looking for the resurrec- 
tion of the body, (when 
the sea shall give up her 
dead,) and the life of the 
world to come, through 
our Lord Jesus Christ 



1 "This is left arbitrary for any bystander to perform, by which it is 
Implied that it shall be the state and condition of every one one day. He 
that casts earth upon the dead body to-day may have earth cast upon his 
to-morrow, ' Hodie mihi, eras tibi.' " [Elbobow On Occasional Offices, p, 115.] 



2 This is the form which was originally written in the MS. now preserved 
in the House of Lords; but. under "general and joyful" a reviser has 
interlined. " sure and certain." 



J.8 2 



at tbe burial of the Dean. 



earth to earth, ashes to ashes, dust to dust ; in 
"sure and certain hope of the Resurrection to 
eternal life, through our Lord Jesus Christ ; 
Who shall change our vile body, that it may be 
like unto His glorious body, according to the 
mighty working, whereby He is able to subdue 
all things to Himself. 

IT Then shall be said or sung, 
HEARD a voice from heaven, saying unto 
-L me, Write, From henceforth blessed are the 
dead which die in the Lord : even so saith the 
Spirit ; for they rest from their labours. 

11 Then the Priest shall say, 

Lord, have mercy upon us. 

Christ, have mercy upon vs. 
Lord, have mercy upon us. 

OUR Father, Which art in heaven, Hallowed 
be Thy Name. Thy kingdom come. Thy 
will be done in earth, As it is in heaven. Give 
us this day our daily bread. And forgive us our 
trespasses, As we forgive them that trespass 
against us. And lead us not into temptation ; 
But deliver us from evil. Amen. 

IT Priest. 

ALMIGHTY God, with Whom do live the 
-£A_ spirits of them that depart hence in the 
Lord, and with Whom the souls of the faithful, 
after they are delivered from the burden of the 
flesh, are in joy and felicity ; We give Thee 
hearty thanks, for that it hath pleased Thee to 
deliver this our brother out of the miseries of 
this sinful world ; beseeching Thee, that it may 
please Thee, of Thy gracious goodness, shortly 
to accomplish the number of Thine elect, and to 
hasten Thy kingdom ; that we, with all those 



a The words "sure 
and certain " were 
originally omitted 
from the MS., but 
were afterwards 
interlined. 



h Rev. 14. 13. 

<" Sar. vigils of 

the dead. Ant. 10 
Magnificat. So al- 
so in the Dirige of 
the Primers of 1535. 
1539- 



d At the burial. 



' S. 13- 

Mur. ii. 216. 



Greg. 



/ Prayer Book of 
1549- 



c AUDIVI vocem de ccelo dicentem : Beati mor- 
i\ tui qui in Domino moriuntur. 



. . . rf deinde sequatur. 
Ktrie eleison. 

Christe eleison. 
Kyrie eleison. 

PATER noster, Qui es in ccelis ; sanctificetur 
nomen Tuum : adveniat regnum Tuum : 
fiat voluntas Tua, sicut in coelo, et in terra. 
Panem nostrum quotidianum da nobis hodie : 
et dimitte nobis debita nostra, sicut et nos 
dimittimus debitoribus nostris : et ne nos inducas 
in tentationem : sed libera nos a malo. Amen. 



'"PXEUS^pud Quern spiritus mortuorum vivunt, 
J-^ et in Quo electorum animse, deposito car- 
nis onere, plena felicitate laetantur, prsesta sup- 
plicantibus nobis, ut anima famuli Tui . . . 

' ALMIGHTY God, we give Thee hearty thanks 
. l\ . for this Thy servant, whom Thou hast 
delivered from the miseries of this wretched 
world. . . . Grant, we beseech Thee, that at the 
day of judgement his soul, and all the souls of 
Thy elect, departed out of this life, may with us, 



The latter form has been substantially adopted by the 
American Church. 

These words sometimes appear out of place when used over 
persons who have lived evil lives, and have not given evidence 
of dying penitent deaths. But it must be remembered that 
the Burial Office is framed on the supposition that it should 
be used only over those who are Christians ; those, that is, 
who have been made members of Christ, children of God, and 
inheritors of the Kingdom of Heaven. If they have ceased 
to be Christians, they have no right to the use of the Office. 
But who have ceased to be Christians ? And who would 
dare, of their own unauthorized judgement, to go against the 
spirit of the injunction laid on us by the Apostle, "Judge 
nothing before the time " ? It may be regretted that the 
original form of 1549 was ever altered ; but it is instructive 
to learn that the form adopted to please the Puritans of 1552 
was thoroughly distasteful to the Puritans of 1661. 

What the words do, in fact, express, is this : That [1] the 
body of a Christian, our "dear brother " in Christ (even if an 
erring brother) is being committed to the ground. That [2] 
God has taken him to Himself in the sense that his spirit 
has "returned to God Who gave it. " That [3] while we thus 
commit the body of one to the ground, who (whatever he was, 
was yet a sinner) we do it with faith in a future Resurrection 
of all. That [4] without any expression of judgement as to 
our departed brother, we will yet call that hope a " sure and 
certain hope, " since it is founded on the Word of God. 

There may be eases in which persons have died in the 
actual committal of some grievous sin, and in which these 
words might be manifestly unsuitable ; but in such cases the 
whole Office is out of place, and the clergyman should decline 
to use it. And in almost all others, if not in all, there is 
room for an expression of hope, in the spirit of charity in 
which the Church appoints the words to be used ; and as the 



Bishops replied to the Puritans in 1661, "It is better to be 
charitable~and hope the best, than rashly to condemn." 

Then the Priest shall say] In the Book of 1549 the Psalms 
and Lesson were directed to be said in the Church either 
before or after the burial of the corpse, "with other suffrages 
following." Those suffrages consisted of the lesser Litany 
and the Lord's Prayer, with these from the ancient Office. 

Priest. Enter not (O Lord) into judgement with Thy servant. 

Answer. For in Thysightno living creature shall be justified. 

Priest. From the gates of hell, 

Answer. Deliver their souls, Lord. 

Priest. I believe to see the goodness of the Lord, 

Answer. In the land of the living. 

Priest. Lord, graciously hear my prayer. 

Answer. And let my cry come unto Thee. 

After which followed this prayer, of which that now in use 
is a modified form, " Lord, with Whom do live the spirits 
of them that be dead, and in Whom the souls of them that be 
elected, after they be delivered from the burden of the flesh 
be in joy and felicity ; Grant unto this Thy servant that the 
sins which he committed in this world be not imputed unto 
him ; but that he escaping the gates of hell, and pains of 
eternal darkness, may ever dwell in the region of light, with 
Abraham, Isaac, and Jacob, in the place where is no weeping, 
sorrow, nor heaviness ; and when that dreadful day of the 
general resurrection shall come, make him to rise also with 
the just and righteous, and receive this body again to glory, 
then made pure and incorruptible. Set him on the right 
hand of Thy Son Jesus Christ, among the holy and elect, that 
then he may hear with them these most sweet and comfortable 
words ..." 

With this prayer the Office (excepting the celebration) 
ended from 1549 until the last revision in 1661, when the 
benediction was added. 



at the burial of tbe Dean. 



483 



that are departed in the true faith of Thy holy 
Name, may have our perfect consummation and 
bliss, both in body and soul, in Thy eternal and 
everlasting glory ; through Jesus Christ our 
Lord. Amen. 

IT The Collect. 

OMOST merciful God, the Father of our 
Lord Jesus Christ, Who is the Resurrec- 
tion and the Life ; in Whom whosoever believeth 
shall live, though he die ; and whosoever liveth, 
and believeth in Him, shall not die eternally ; 
Who also hath taught us, by His holy Apostle 
Saint Paul, not to be sorry, as men without hope, 
for them that sleep in Him ; We meekly beseech 
Thee, O Father, to raise us from the death of 
sin unto the life of righteousness ; that, when we 
shall depart this life, we may rest in Him, as our 
hope is this our brother doth ; and that, at the 
general Resurrection in the last day, we may be 
found acceptable in Thy sight ; and receive that 
blessing, which Thy well-beloved Son shall then 
pronounce to all that love and fear Thee, saying, 
Come, ye blessed children of My Father, receive 
the kingdom prepared for you from the beginning 
of the world : Grant this, we beseech Thee, O 
merciful Father, through Jesus Christ our 
Mediator and Redeemer. Amen. 



THE grace of our Lord Jesus Christ, and 
the love of God, and the fellowship of the 
Holy Ghost, be with us all evermore. Amen. 



1 Prayer Book of 
1549. Celebration 
or' Holy Com- 
munion at Burials. 



b Prayer Book of 
1549. Burial of the 



A.n. 1661. 2 Cor. 



and we with them, fully receive Thy promises, 
and be made perfect altogether ; through the 
glorious resurrection of Thy Son Jesus Christ 
our Lord. 



Collect. 

O MERCIFUL God, the Father of our Lord 
Jesu Christ, Who is the Resurrection and 
the Life ; in Whom whosoever believeth shall live, 
though he die : and whosoever liveth, and believ- 
eth in Him, shall not die eternally ; Who also 
hath taught us, (by His holy Apostle Paul,) not 
to be sorry, as men without hope, for them that 
sleep in Him ; We meekly beseech Thee, (O 
Father,) to raise us from the death of sin unto 
the life of righteousness ; that, when we shall 
depart this life, we may sleep in Him, as our 
hope is this our brother doth ; and at the general 
Resurrection in the last day, both we, and this 
our brother departed, receiving again our bodies, 
and rising again in Thy most gracious favour, 
may, with all Thine elect saints, obtain eternal 
joy. Grant this, O Lord God, by the means of 
our Advocate Jesus Christ ; Which, with Thee 
and the Holy Ghost, liveth and reigneth one 
God for ever. Amen. 

. . . *Set him on the right hand of Thy Son 
Jesus Christ, among Thy holy and elect, that 
then he may hear with them these most sweet 
and comfortable words, Come to Me, ye blessed 
of My Father, possess the kingdom which hath 
been prepared for you from the beginning of the 
world. Grant this, we beseech Thee, O merciful 
Father, through Jesus Christ, our Mediator 
and Redeemer. Amen. 



The Collect] This most beautiful Collect properly belongs 
(as was previously shewn) to the Office for the celebration of 
the Holy Communion at funerals, and hence its title. The 
first part of it is founded on the Gospel used at funerals when 
they took place on Sunday, and on the Epistle, which was 
used without variation, following in this many of the Collects 
for Sundays and other Holydays. 

When the revision of 1552 took place, the Introits were 
uniformly removed from the Prayer Book, including that 
used in the Burial Office. The special Epistle and Gospel 
were also removed from the English Book, although retained 
in the Latin one. Hence the Collect only was left, and this 
was (according to the usual manner in which the Missal was 
printed) placed with the other parts of the Service for use 
when required. In 1661 the Apostolic Benediction was placed 
after it ; and thus led to its being regarded as part of the 
ordinary Burial Service, even when there is no celebration of 
the Holy Eucharist. The Communion Collect being used at 
Morning and Evening Prayer, analogy permits the use of the 
Funeral Communion Collect in the Funeral Service without 
Communion ; but probably its omission in such cases is 
strictly the proper rule. 

When there is a Celebration, this Collect takes the place of 
the Collect for the day, and should not be repeated at the 
grave after having been said at the Altar. 

The latter part of the prayers is translated from that 
belonging to the " Missa de quinque vulneribus," in the 
Sarum Missal : "Domine Jesu Christe, Fili Dei vivi : qui de 
coelo ad terram de sinu Patris descendisti ; et in ligno crucis 
quinque plagas sustinuisti : et sanguinem tuum preciosum in 
remissionem peccatorum nostrorum effudisti ; Te humiliter 
deprecamur ut in die judicii ad dextcram Tuam statuti a Te 



audire mereamur illam vocem dulcissimam, Venite, benedicti, 
in regnum Patris mei. Qui cum eodem Patre in imitate. 
Per." 

The grace of our Lord] This was inserted here by Bishop 
Cosin, who at first wrote out for insertion, " The blessing of 
God Almighty the Father, the Son, and the Holy Ghost, be 
amongst you, and remain with you always ;" thus illustrating 
the form in which that Benediction should be used when not 
given at the Holy Communion. Used in the Burial Service 
this Apostolic form of blessing has a particular meaning, for 
it especially includes the deceased person, and thus becomes 
a very solemn farewell to him as his body is left in the grave. 

APPENDIX TO THE BURIAL OFFICE. 

In the Primitive Church, and in the Church of England 
before the Reformation, it was the custom to celebrate a 
Service of Commemoration on the anniversaries of the death 
of a friend, relative, or benefactor. These services were, of 
course, only continued for a time, according to the provision 
made by survivors or by the will of the deceased persons. 
And, as is well known, they too often degenerated into 
superstition, in connection with the erroneous dogma of a 
penal Purgatory. 

The principle of such services has, however, been retained 
in the Church of England to the present day ; and the follow- 
ing two Offices offer an illustration of the manner in which 
that principle is carried out in the language of modern 
devotion. The first is used in the Chapel Royal, Windsor, 
once in every quarter. The second (which varies in some 
respects) is used in some of the Colleges of Oxford and Cam- 
bridge (though neglected in some) once during every term ; 



4 8 4 



at tije burial of tbe £>eat>. 



and ia substantially the same as that which was authorized in 
the Latin Prayer Book of 1560. The particular form printed 
here is that used at Trinity College, Cambridge. That of 
Queen Elizabeth is also given. 

(A) 

"THE SERVICE APPOINTED FOR OBIIT SUNDAY. 

( XXI. 
Proper Psalms \ CXLVI. 
( CXLVII. 

The First Lesson. Ecclesiasticus xliv. 

The Second Lesson. Hebrews xi. 

These two Collects following are read daily at Morning and 
Evening Prayer, immediately before the Prayer of St. 
Chrysostom. 

ALMIGHTY God, we beseech Thee to keep Thy servant 
VICTORIA, our most gracious Queen and Governor, and so 
rule her heart in Thy Faith, Fear, and Love, that evermore 
she may have Affiance and Trust in Thee, and ever seek Thy 
Honour and Glory, through Jesus Christ our Lord. Amen. 

GOD save our gracious Sovei-eign, and all the Companions of 
the most Honourable and Noble Order of the Garter. Amen. 

In the Communion Service, the portion of Scripture for the 
Epistle is Deuteronomy xxxiii. 

The Gospel is St. John v. verse 24 to 30. 

The following Prayers are used immediately after the Gloria 
in Excelsis Deo. 

Priest. 
Lord, save our Queen. 

Choir. 
And mercifully hear us when we call upon Thee. 

LORD our heavenly Father and merciful Saviour Jesus 
Christ, assist our most worthy Queen continually with Thy 
Holy Spirit, that as she is anciently and truly descended from 
the noble Princes of this Realm, and the bountiful Patrons 
and Founders of this noble Order and Church, so she may 
proceed in all good works ; namely, for sustentation of Learn- 
ing, and help of Poverty ; and that all Noblemen of this 
Realm (especially such as be Companions of this most honour- 
able Order of the Garter) may likewise dispose themselves 
in Honour and Virtue at all times, that God thereby may be 
the better honoured, the Commonwealth served, and their 
Fame remain to their Posterity ; and that we all may con- 
tinue in the true Faith, and walk in good Works that God 
hath appointed us, through Jesus Christ our Lord. Amen. 

WE praise and thank Thee, Lord, in all the noble Kings, 
Patrons, and Founders of this Order, and our Benefactors 
Thy Servants, humbly beseeching Thy Majesty, that as they 
for their time honourably and charitably did bestow their 
gifts to our relief, so we may faithfully use them, to the end 
that thereby others may be moved by such examples, to pro- 
vide for good and learned Ministers to teach Thy Word, and 
to be merciful in relieving the Poor, through Jesus Christ our 
Lord and Saviour. Amen. 

GOD save our gracious Sovereign, and all the Companions of 
the most Honourable and Noble Order of the Garter. Amen. 



(B) 
1 Forma Commendationis Fundatoris 
factorum. 



et aiiorum Bene- 



Primo recitetur, Pater noster, etc. 
Delude decantentur hi Ires P salmi ; 

Exaltabo Te, Deus. Psal. cxlv. 

Lauda, anima mea, Dominum. Psal. cxlvi. 

Laudate Dominum. Psal. cxlvii. 

Post hac legatur caput 44 Ecclesiastici 

Turn unus e Concionatoribus concionem habeat. 

Finita condone, decantelur Hymnus sequens. 

Verse and Chorus. 
Oh, give thanks unto the Lord. 

Solo Contra-Tenor. 

The righteous shall be had in everlasting remembrance, and 

the just as the brightness of the firmament. 



Verse and Chorus. 

Blessed be the Lord God of Israel, for everlasting, and let all 

the people say, Amen. 

Ad extremum hcec oratio adhibealur ; 

Minister. 
The memory of the righteous shall remain for evermore ; 

Chorus. 
And shall not be afraid of any evil report. 

Minister. 
The souls of the righteous are in the hand of God ; 

Chorus. 
Neither shall any grief hurt them. 

Minister. 
The Lord be with you ; 

Chorus. 
And with thy spirit. 

Let us give thanks. 

LORD, Who art the Resurrection and the Life of them 
that believe, Who always art to be praised, as well in those 
that live as in those that are departed ; we give Thee thanks 
for King HENRY the Eighth our Founder, Queen Mary, 
Edward the Third, Hervy of Stanton, and others our 
Benefactors, by whose Beneficence we are here maintained for 
the farther attaining of godliness and learning ; beseeching 
Thee to grant, that we, well using to Thy glory these Thy 
gifts, may rise again to eternal life, with those that are 
departed in the faith of Christ, through Christ our Lord. 
Amen. 

THE grace of our Lord Jesus Christ, and the love of God, 
and the fellowship of the Holy Ghost, be with us all ever- 
more. Amen. " 

The following is the Elizabethan form of this Office : — 
in commendationibus benefactorum. 

Ad cujusque termini finem, commendatio fiat fundatoris, 
aliorumque clarorum virorum, quorum beneficentia Colle- 
gium locupletatur. Ejus hsec sit forma. 

Primum recitetur clara voce Oratio dominica. 
Pater noster qui es in ccelis, etc. 

i Exaltabo te Deus meus rex. 
Psalmus cxliv. 
Lauda anima mea Do. cxlv. 
Laudate Dominum, quoniam 
bonus. Psalmus cxlvi. 

Posthsec legatur caput 44. Ecclesiastici. 

His fmitis, sequatur concio, in qua concionator Fundatoris 
amplissimam munificentiam praedicet : quantus sit liter- 
arum usus ostendat : quantis laudibus afficiendi sunt, qui 
literarum studia beneficentia sua excitent : quantum sit 
ornamentum Begno doctos viros habere, qui de rebus 
controversis vere judicare possunt : quanta sit scriptur- 
arum laus, & quantum ilia? omni humanee auctoritati 
antecedant, quanta sit ejus doctrinas in vulgus utilitas, & 
quam late pateat : quam egregium & regium sit (cui 
Deus universse plebis suae curam commisit) de multitudine 
ministrorum verbi laborare, atque hi ut honesti atque 
eruditi sint, curare : atque alia ejus generis, quas pii & 
docti viri cum laude illustrare possint. 

Hac Concione perorata decantetur. 
Benedictus Dominus Deus Israel. 

Ad extremum hasc adhibeantur. 

Minister. In memoria a?terna erit Justus. 
Responsio. Ab auditu malo non timebit. 
Minister. Justorum animae in manu Dei sunt. 
Responsio. Nee attinget illos cruciatus. 

Oremus. 

Domine Deus, resurrectio & vita credentium, qui semper 
es laudandus, tarn in viventibus, quam in defunctis, agimus 
tibi gratias pro fundatore nostro N. ceterisque benefactoribus 
nostris, quorum beneficiis hie ad pietatem & studia literarum 
alimur : rogantes, ut nos his donis ad tuam gloriam recte 
utentes, una cum illis ad resurrectionis gloriam immortalem 
perducamur. Per Christum Dominum nostrum. Amen. . 



at tfje iBuml of tbe £>eaD. 



485 



The following is the actual form authorized in 1560 for the 
celebration of the Holy Communion at Funerals : — 

CELEBRATIO CCEN^ DOMINI, IN FUNEBRIBUS, SI AMICI & 
VICINI DEFUNCTI COMMUNICARE VELINT. 

Collecta. 

Misericors Deus, Pater Domini nostri Jesu Christi, qui es 
resurrectio & vita, in quo qui credidit, etiamsi mortuus fuerit, 
vivet ; & in quo qui crediderit & vivit, non morietur in seter- 
num : quique nos docuisti per sanctum Apostolum tuum 
Paulum, non debere mcerere pro dormientibus in Christo, 
sicut ii qui spem non habent resurrectionis : humilitep peti- 
mus, ut nos a morte peccati resuscites ad vitam justitiae, ut 
cum ex hac vita emigramus, dormiamus cum Christo, quemad- 
modum speramus hunc fratrem nostrum, & in generali resur- 
rectione, extremo die, nos una cum hoc fratre nostro resus- 



citati, & receptis corporibus, regnemus una tecum in vita 
aeterna. Per Dominum nostrum Jesum Christum. 

Epistola. 1 Thess. iv. 

Nolo vos ignorare, fratres, de his qui obdormierunt, . . . 
Proinde consolemini vos mutuo sermonibus his. 

Evangelium. Joan. vi. 

Dixit Jesus discipulis suis, & turbis Judseorum : Omne quod 
dat mihi Pater . . . habeat vitam reternam, & ego suscitabo 
eum in novissimo die. 

Vel hoc Evangelium. Joan. v. 
Dixit Jesus discipulis suis, & turbis Judseorum : Amen, 
Amen, dico vobis, qui sermonem meum audit . . . qui vero 
mala egerunt. in resurrectionem condemnationis. 



AN 



INTRODUCTION TO THE CHURCHING SERVICE. 



This Service underwent scarcely any change in the transition 
of our Offices from the old English system to the new. In 
1549 the ancient title was retained, the "quire door "was 
substituted for the door of the Church, and the address at 
the commencement of the Service was substituted for that at 
the end of the old one. In 1552 the present Title was adopted, 
and "the place where the table standeth " put instead of 
"the quire door." In 1661 the two Psalms now in use were 
substituted for the 121st : the second of them being added to 
the 121st by Bishop Cosin, but the 116th afterwards inserted 
instead of it. 

Although the Churching Service does not appear in the 
ancient Sarramentaries, very ancient Offices for the purpose 
are to be found in the rituals of the Western and Eastern 
Churches, which are given in the pages of Martene and Goar. 
The practice itself is referred to in St. Gregory's answer to 
the questions of St. Augustine [a.d. 601]. The latter had 
asked, " How long must it be before a woman comes to church 
after childbirth ? " and St. Gregory's reply contains the exact 
expression now adopted as the title of the Service : 1 "In how 
many days after her delivery a woman may enter into the 
church you have learned from the Old Testament. . . . Yet 
if she enter into the church to make her thanksgiving [actura 
gratias] the very hour in which she gives birth, she is not to 
be considered as doing that which is sinful. " There is a still 
more ancient reference to the practice in the seventeenth con- 
stitution of the Emperor Leo, published about a.d. 460. In 
both cases the custom is mentioned in such a way as to give 
the impression that it was a familiar and established one ; 
but there appears to have been a frequent difficulty as to the 
interval which should be allowed after childbirth before the 
thanksgiving was made. It is not unreasonable, therefore, 

l In the Rubric at the beginning of this Office, in the Greek ritual, the 
phrase i-ri ra izzkr,<ricctr8r,vxi is used. [Goar, p. 267.] 



to conclude that the Churching of Women is a primitive 
practice derived from the Jews ; and that its adoption by 
the Christian Church was accompanied by some doubts as to 
the extent to which the law of God respecting it, as given to 
the Jews, was to be literally obeyed. 

This Christian custom is not founded, however, on the 
Jewish law alone, but on those first principles of religion to 
which human nature was subjected from the time of the Fall. 
The word of God to Eve was, "In sorrow thou shalt bring 
forth children ; " and the first words of Eve afterwards are on 
the birth of Cain; when, as the Psalm says, "Lo, children 
and the fruit of the womb are an heritage and gift that 
cometh of the Lord," so the mother of all living said, "I have 
gotten a man from the Lord." This sense of the Providence 
of God in the matter of child-bearing, and also of the sorrow 
and pain which He has connected with it on account of Eve's 
transgression, must ever lead instinctively to thanksgiving, 
and to a religious recognition of His goodness in giving safe 
deliverance. The same principles extend themselves also 
further than this ; and, acknowledging that original sin is 
inherited by children from their parents, enjoin upon the 
mother the duty of recognizing the fact by a ceremonial 
return to the Church with humble prayers. 

This Service was not formerly used for unmarried women 
until they had done penance. So Archbishop Grindal en- 
joined in 1571, "that they shonld not church any unmarried 
woman, which had been gotten with child out of lawful 
matrimony ; except it were upon some Sunday or holyday ; 
and except either she, before childbed, had done penance, or 
at her churching did acknowledge her fault before the con- 
gregation." [Cardw. Doc. Ann. i. 335.] So also the Bishops 
replied to those who excepted against this Service for the 
mothers of illegitimate children in 1661 : "If the woman be 
such as is here mentioned, she is to do penance before she is 
churched." 



THE THANKSGIVING OF WOMEN AFTER CHILDBIRTH, 



COMMONLY CALLED, 



THE CHURCHING OF WOMEN. 

" Ordo ad Purificandam Mulierem post Partum, ante Ostium Ecclesim. 



H The woman, at the usual time after her delivery, 
shall come into the church decently apparelled, 
and there shall kneel down in some convenient 
place, as hath been accustomed, or as the Ordinary 
shall direct : And then the Priest shall say unto 
her, 

FORASMUCH as it hath pleased Almighty 
God of His goodness to give you safe 
deliverance, and hath preserved you in the great 
danger of childbirth ; you shall therefore give 
hearty thanks unto God, and say, 

[IT Then shall the Priest say the cxvith Psalm.] 




Primo sacerdos et ministri ejus dicant psalmos 
sequentes. Ps. Levavi oculos meos. Ps. Beati 
onines. Gloria Patri. Sicut trot. 



Dilexi quoniain. 



I 



AM well pleased : that the Lord 
hath heard the voice of my 
prayer ; 

That He hath inclined His ear unto me : there- 
fore will I call upon Him as long as I live. 

The snares of death compassed me round 
about : and the pains of hell gat hold upon me. 



I found trouble and heaviness, and I called 
upon the Name of the Lord : O Lord, I beseech 
Thee, deliver my soul. 

Gracious is the Lord, and righteous : yea, our 
God is merciful. 

The Lord preserveth the simple : I was in 
misery, and He helped me. 



at the usual time] The first Rubric as altered by Bishop 
Cosin in the Durham Book stands thus: "The woman, a 
month after delivery, being recovered, shall, upon some 
Sunday or other Holy day, come decently vayled into the 
Parish Church, and at the beginning of the Communion 
Service shall kneel down in some convenient place appointed 
unto her by the Minister before the Holy Table ; at which 
he standing shall thus direct his speech to her. " 

decently apparelled] In Archdeacon Hale's Precedents there 
are several presentations of clergymen for refusing to church 
women who did not wear veils or kerchiefs when they came 
to their thanksgivings, and of women for coming without 
them : "The said Tabitha did not come to be churched in a 
vaile. " [p. 259. ] " Presentatur, for that she being admonished 
that when she came to church to give God thanks for her safe 
deliverance in childbirth, that she should come with such 
ornaments as other honest women usually have done, she did 
not, but coming in her hat and a quarter about her neck, sat 
down in her seat where she could not be descried, nor seen 
unto what the thanksgiving was read." [p. 237.] It is 
evident from such records as these that some distinctive dress 
was considered desirable in former times ; and that a veil was 
thought to be a token of modesty better befitting such an 
occasion than a mere ordinary head-dress. In an inventory 
of Church goods belonging to St. Benet's Gracechurch in 1560, 
there is "a churching-cloth fringed, white damask;" from 
which it would seem that the veil was in some cases provided 
by the Church. Elborow speaks of the veil being commonly 
used in the latter half of the seventeenth contury, but adds that 
it was " scrupled " against by some as if the wearing it were 
a gross sin. 

convenient place] The place assigned by the Rubric before 



the Reformation was the Church door. 1 In 1549 this was 
altered to the Quire door; and "nigh unto the table" in 
1552. Now that the place is left to the clergyman's appoint- 
ment, he will have to consider that the spirit of the Rubric 
lias always been to symbolize by the woman's position during 
her Churching that she is being readmitted to Church 
privileges and Divine worship. The Church door is not suited 
to modern climates and constitutions, but the Choir door 
seems a very fitting place, and was used by Bishop Andrewes. 
In the book referred to in the last note, a Churching "stool " 
or form is referred to, which probably indicates a seat near 
to the Church door. The tenth of Bishop Wren's orders and 
injunctions for the diocese of Norwich, in 1636, enjoins, 
" That women to be churched come and kneel at a side near 
the communion table without the rail, being veiled accord- 
ing to the custom, and not covered with a hat ; or other- 
wise not to be churched, but presented at the next generals 
by the minister, or churchwardens, or any of them." In 
Bishop Brian Duppa's Articles of Visitation of 1638 there is 
a similar one: "Doth he go into the Chancel, the woman 
also repairing thither, kneeling as near the Communion 
Table as may be ; and if there be a Communion, doth she 
communicate in acknowledgement of the great blessing 
received by her safe delivery? Dotli the woman who is to be 
Churched use the accustomed habit in such cases with a 
white veil or kerchief upon her head ? " 

Then shall the Priest soy] It may be doubted whether it 
was ever intended that tlio Priest should say this alone. As 

1 Yet not always, for in tlio Church warders' accounts of St. Mary 
Hubbard, Easteheap, there is the entry :— 

"Item. For makyng of the Chirchyng powo . . . viiicl." 
Tills was in a.i>. HOS-Oo. 



488 



Cbe Ctacfnng of ©Horneti. 



Turn again then unto thy rest, O my soul : for 
the Lokd hath rewarded thee. 

And why 1 Thou hast delivered my soul from 
death : mine eyes from tears, and my feet from 
falling. 

I will walk before the Lord : in the land of 
the living. 

I believed, and therefore will I speak ; but I 
was sore troubled : I said in my haste, All men 
are liars. 

What reward shall I give unto the Lord : for 
all the benefits that He hath done unto me 1 

I will receive the cup of salvation : and call 
upon the Name of the Lord. 

I will pay my vows now in the presence of all 
His people : in the courts of the Lord's house, 
even in the midst of thee, O Jerusalem. Praise 
the Lord. 

Glory be to the Father, and to the Son : and 
to the Holy Ghost ; 

As it was in the beginning, is now, and ever 
shall be : world without end. Amen. 



If Or, Psalm cxxvii. 



Nisi Doininus. 



EXCEPT the Lord build the 
house : their labour is but 
lost that build it. 

Except the Lord keep the city : the watchman 
waketh but in vain. 

It is but lost labour that ye haste to rise 
up early, and so late take rest, and eat the 
bread of carefulness : for so He giveth His 
beloved sleep. 

Lo, children and the fruit of the womb : are 
an heritage and gift that cometh of the Lord. 

Like as the arrows in the hand of the giant : 
even so are the young children. 

Happy is the man that hath his quiver full of 
them : they shall not be ashamed when they 
speak with their enemies in the gate. 

Glory be to the Father, and to the Son : and 
to the Holy Ghost ; 

As it was in the beginning, is now, and ever 
shall be : world without end. Amen. 



11 Then the Priest shall say, 




Sequatur. 


IT Let us pray. 






Lord, have mercy upon us. 

Christ, have mercy upon us. 
Lord, have mercy upon us. 




Kyrie eleison. 

Christe eleison. 
Kyrie eleison. 


/~^v UR Father, Which art in heaven, Hallowed 
V_y be Thy Name. Thy kingdom come. Thy 
will be done in earth, As it is in heaven. Give 
us this day our daily bread. And forgive us our 
trespasses, As we forgive them that trespass 
against us. And lead us not into temptation ; 
But deliver us from evil : For Thine is the king- 
dom, The power, and the glory, for ever and 
ever. Amen. 




"DATER noster, Qui es in ccelis ; sanctificetur 
J- nomen Tuum : adveniat regnum Tuum : 
fiat voluntas Tua, sicut in ccelo, et in terra. 
Panem nostrum quotidianum da nobis hodie : 
et dimitte nobis debita nostra, sicut et nos dimit- 
timus debitoribus nostris : et ne nos inducas in 
tentationem : sed libera nos a malo. Amen. 


If Minister. 






" Lord, save this woman Thy servant ; 


a Ps. 86. 2 


Domine, salvam fac ancillam Tuam. 


If Answer. 






Who putteth her trust in Thee. 




Detjs meus sperantem in Te. 


If Minister. 






* Be Thou to her a strong tower ; 


* Ps. 6i. 3. 


Esto ei, Domine, turris fortitudinis. 


If Answer. 






From the face of her enemy. 




A facie inimici. 


If Minister. 






c Lord, hear our prayer. 


cPs. 6i. i. 


Domine, exaudi orationem meam. 



the old Rubric directed the choral use of the Psalm, and as 
that in the Marriage Service is to be used in the same way 
(the very Psalm that formerly stood here), so no doubt it 
was meant that this should be used as other Psalms are. It 
has sometimes been used processionally in the same manner 
as an Introit, to which it bears a close analogy. The Priest 
should stand during the whole of the Service. 

The 116th Psalm is most appropriate where the woman 
is going to communicate after her Churching ; or where 
her sorrows have been added to by the death of her 
infant, in which latter case the 127th Psalm is very inoppor- 
tune. 



offerings] A due to the Priest offered on the Altar. Com- 
pare the words "Easter Offering" and "Easter Dues." So 
Bishop Andrewes interprets it, and so Hooker, V. lxxiv. 4. 
The Chrisom was formerly included ; the woman being required 
to bring it for the use of the Church unless the infant had 
died, and so been buried in it, as a "Chrisom child" before 
her Churching. That this was actually done is shewn by the 
account rolls of Eipon Minster, in which the returned Chrisoms 
are entered year by year. 

it is convenient] That is, suitable. Convenient is a word that 
meant "fitting" more distinctly in former days than now. 
[Cornji. Eph. v. 4.] 



Cfjc Cfmrc&tng; of 2Bomen. 



489 



If Answer. 
And let our cry come unto Thee. 

IT Minister. 
Let us pray. 

O ALMIGHTY God, we give Thee humble 
thanks for that Thou hast vouchsafed to 
deliver this woman Thy servant from the great 
pain and peril of childbirth ; Grant, we beseech 
Thee, most merciful Father, that she, through 
Thy help, may both faithfully live, and walk 
according to Thy will in this life present ; and 
also may be partaker of everlasting glory in the 
life to come ; through Jesus Christ our Lord. 
Amen. 

U The woman, that cometh to give her thanks, must 
offer accustomed offerings ; and, if there be a 
Communion, it is convenient that she receive the 
Holy Communion. 



Et clamor meus ad Te veniat. 
Dominus vobiscum. 
Et cum spiritu tuo. 

Oremus. 

DEUS Qui hanc famulam Tuam de pariendi 
periculo liberasti, et earn in servitio Tuo 
devotam esse fecisti, concede ut temporali cursu 
fideliter peracto, sub alis misericordise Tuse vitam 
perpetuam et quietam consequatur. Per Chris- 
tum Dominum. 



[Tunc aspergatur mulier aqua benedicta : deinde 
inducat earn sacerdos per manum dextram in 
ecclesiam, dicens : Ingredere in templum Dei ut 
habeas vitam ceternam et vivas in sacula soeculorum. 
Amen.] 



that she receive] As the Churching Service is a restoration of 
the woman to the privileges of the Lord's house, it is clear that 
it should be said at the beginning of, that is, before, any 
service at which she is to be present for the first time after 
her recovery. If she is to communicate, a suitable time 
would be immediately before the Lord's Prayer and Collect 
for Purity, supposing she has not been present at Litany and 
Mattins ; and such a use of this Service would doubtless be 
nearest to the intention of the Church in every way. Bishop 



Sparrow says that this time was mentioned in Visitation 
Articles, and Bishop Wren's directions expressly enjoin it ; 
adding that if there is a marriage, the Churching is to come 
immediately next to the Communion Service after the con- 
clusion of that for the Marriage. In Bishop Cosin's revised 
Book he began this Rubric, "The Priest here goeth to the 
Communion Service." This rule about Holy Communion 
clearly excludes impenitent unmarried women from " Church- 
ing." 



A COMMINATION, 



OR, DENOUNCING OF GOD'S ANGER AND JUDGEMENTS AGAINST SINNERS, WITH CERTAIN PRAYERS, 
TO BE USED ON THE FIRST DAY OF LENT, AND AT OTHER TIMES, AS THE ORDINARY SHALL 
APPOINT. 



H After Morning Prayer, the Litany ended according 
to the accustomed manner, the Priest shall, in the 
Reading-Pew or Pulpit, say, 




IT " Feria iv. in capite Jejunii : post sextam in primas 
fiat sermo ad populum si placuerit . . . 



BRETHREN, in the Primitive Church there 
was a godly discipline, that, at the beginning 
of Lent, such persons as stood convicted of notori- 
ous sin were put to open penance, and punished 
in this world, that their souls might be saved in 
the day of the Lord ; and that others, admonished 
by their example, might be the more afraid to 
offend. 

Instead whereof, (until the said discipline may 
be restored again, which is much to be wished,) 
it is thought good, that at this time (in the pre- 
sence of you all) should be read the general 
sentences of God's cursing against impenitent 
sinners, gathered out of the seven and twentieth 
Chapter of Deuteronomy, and other places of 
Scripture ; and that ye should answer to every 
Sentence, Amen: To the intent that, being 
admonished of the great indignation of God 
against sinners, ye may the rather be moved to 
earnest and true repentance ; and may walk 
more warily in these dangerous days ; fleeing 
from such vices, for which ye affirm with your 
own mouths the curse of God to be due. 



b Deut. 27. 15. 



c Deut. 27. 16. 



d Deut. 27. 17. 



e Deut. 27. 18. 



yDeut. 27. 19. 



* /"CURSED is the man that maketh any carved 
v^ or molten image, to worship it. 

IT And the people shall answer and say, Amen. 
IT Minister. 
c Cursed is he that curseth his father or mother. 

IT Answer. 
Amen. 

11 Minister. 
d Cursed is he that removeth his neighbour's 
landmark. 

11 Answer. 
Amen. 

IT Minister. 

'Cursed is he that maketh the blind to go out 
of his way. 

IT Answer. 
Amen. 

IT Minister. 
f Cursed is he that perverteth the judgement of 
the stranger, the fatherless, and widow. 



THE COMMINATION. 

This is a substitute for the dreadful "Form of the greater 
Excommunication," or "General Sentence," which was read 
four times a year in the Mediaeval Church, by order ' ' of our 
holy fader the pope of Rome, and his cardinalis, and all his 
counseil," the days on which it was used being Advent Sun- 
day, the first Sunday in Lent, Trinity Sunday, and the first 
Sunday after the Assumption of our Lady. 

The devotional portion, beginning with the fifty-first Psalm, 
is, however, an adaptation of an ancient Service which was said 
after Sext on Ash- Wednesday. The first part of this Service 
may be understood from the portion incorporated into our own 
as shewn by the Latin ; six other Collects and an Absolu- 
tion, which followed the Collect Exaudi, qucesumus, not 
being included. After the Absolution began the Service for the 
Benediction of the Ashes, consisting of a Collect (which forms 
the substance of the one beginning, " O most mighty God "), 
the Benediction and Distribution of the Ashes, and an Anthem 
sung while the latter was going on. The Anthem and the 
Epistle of the succeeding Mass are the foundation of the 
solemn confession with which the Commination originally 
ended. "Through the merits," etc., "The Lord bless us 
and keep us," were added by Bishop Cosin at the Revision of 
1661. He also proposed to alter "punished " in the opening 
Homily to "did humbly submit themselves to undergo 



punishment," and succeeded in substituting "stood convicted 
of notorious sin," for the original words "were notorious 
sinners. " 

Jleading-Pew or Pulpit] The reading-peio does not mean a 
reading-cfcfc, but the chancel-pew, or stalls, occupied by the 
Clergy and singers. The "pulpit "is probably the "Jube," 
a lectern on the top of the chancel-screen, 1 from which the 
Epistle and Gospel were read in ancient days, and from 
which they were ordered to be read by Archbishop Grindal 
and others in their diocesan injunctions. Pulpits as now under- 
stood were extremely rare in Parish Churches before and for 
some time after the Reformation, and "reading-desks" are of 
comparatively modern introduction. The modern preaching- 
pulpit is certainly not the place for the Priest when taking 
his part in a responsive Service ; and now that the ancient 
Jube is disused for the Epistle and Gospel, it is most proper 
to follow the analogy of usage in respect to them, and read 
the Commination Service from the front of the Altar. The 
analogy between the maledictions and the Decalogue leads 
to the same conclusion. As the Services out of which this 
was formed immediately preceded the Mass of the day, so no 
doubt it was intended that the Commination should precede, 
with some slight interval, the Ash- Wednesday celebration of 
the Holy Communion. 

at other times] The Commination Service has not been used 

1 See Davies's Rites of Durham ; and also Cosin's Works, v. 383. 



a Commutation. 



491 



*iT Answer. 
Amen. 

If Minister. 
"Cursed is he that smiteth his neighbour 
secretly. 

IT Answer. 
Amen. 

II Minister. 
'Cursed is he that lieth with his neighbour's 
wife. 

IT Answer. 
Amen. 

H Minister. 

* Cursed is he that taketh reward to slay the 
innocent. 

II Answer. 
Amen. 

IT Minister. 
'Cursed is he that putteth his trust in man, 
and taketh man for his defence, and in his heart 
goeth from the Lokd. 

IT Answer. 
Amen. 

H Minister. 
"Cursed are the unmerciful, fornicators, and 
adulterers, covetous persons, idolaters, slanderers, 
drunkards, and extortioners. 

1T Answer. 
Amen. 

M Minister. 
^HVTOW seeing that all they are accursed (as 
-L ^ the prophet David beareth witness) who 
do err and go astray from the commandments of 
God ; let us (remembering the dreadful judge- 
ment hanging over our heads, and always ready 



<* Deut. 27. 24. 

b Matt. 3. S, lo.marg. 



c Hub. 10. 28, 31 ; 
12. 29. 

d » Pi. II. 6. 



e Lev. 20. 10. 
/Isa. 26. 21. 

g Mai. 3. 2, 3. 



h Deut. 27. 2J. 

i Matt. 3. 12 ; 13. 30. 



k 1 Thess. 5. 2, 3. 



Mer. 17- 5- 



: Rom. 2. 4, 5- 



•t Matt. 2S. 41. 
Cor. 6. 9, xo. 
Prov. 1. 28-30. 



/ * PS. 119. 21, 12 

q Matt. 25. 10, 11 



- Matt. 25. 41. 



to fall upon us) return unto our Lord God, with 
all contrition and meekness of heart ; bewailing 
and lamenting our sinful life, acknowledging and 
confessing our offences, and seeking to bring 
forth worthy fruits of penance. *For now is the 
axe put unto the root of the trees, so that every 
tree that bringeth not forth good fruit is hewn 
down, and cast into the fire. ' It is a fearful thing 
to fall into the hands of the living God : *He shall 
pour down rain upon the sinners, snares, fire and 
brimstone, storm and tempest ; this shall be their 
portion to drink. / For lo, the Lokd is come out 
of His place to visit the wickedness of such as 
dwell upon the earth. ^But who may abide the 
day of His coming 1 Who shall be able to endure 
when He appeareth? 'His fan is in His hand, 
and He will purge His floor, and gather His 
wheat into the barn ; but He will burn the chaff 
with unquenchable fire. ''The day of the Lord 
cometh as a thief in the night : and when men 
shall say, Peace, and all things are safe, then 
shall sudden destruction come upon them, as 
sorrow cometh upon a woman travailing with 
child, and they shall not escape. "'Then shall 
appear the wrath of God in the day of vengeance, 
which obstinate sinners, through the stubbornness 
of their heart, have heaped unto themselves ; 
which despised the goodness, patience, and long- 
sufferance of God, when He calleth them con- 
tinually to repentance. "Then shall they call 
upon Me, (saith the Lord,) but I will not hear ; 
they shall seek Me early, but they shall not find 
Me ; and that, because they hated knowledge, 
and received not the fear of the Lord, but 
abhorred My counsel, and despised My correction. 
^Then shall it be too late to knock when the door 
shall be shut ; and too late to cry for mercy when 
it is the time of justice. O terrible voice of most 
just judgement, which shall be pronounced upon 
them, when it shall be said unto them, r Go, ye 



in recent times on any other day than Ash -Wednesday, 
title has undergone three changes as follows : — 



The 



1549. 

The First Day of 
Lent, commonly 
called Ash-Wed- 
nesday. 



1552. 

A Commination 
against sinners, 
with certain Pray- 
ers, to be used 
divers times in the 
year. 



1662. 

A Commination, 
or denouncing of 
God's anger and 
judgements against 
sinners, with cer- 
tain prayers, to be 
used on the first 
day of Lent, and at 
other times, as the 
ordinary shall ap- 
point. 

The original title, it will be observed, agrees with the 
ancient one ; and the alteration was made at the suggestion 
of Martin Bucer, whose Judaizing tendencies led him to wish 
for a more frequent use of the Commination, and a general 
revival of open penance, the infliction of which seems to 
have possessed great charms for Puritan minds. From 
some Visitation Articles of Bishop Grindal [Cardw. Doc. 
Ann. i. 398] it seems probable that it was used in some 
places " on one of the three Sundays next before Easter, one 
of the two Sundays next before the Feast of Pentecost, and 
one of the two Sundays next before the Feast of the Birth of 
our Lord." But such a signal perversion of the Sunday 
festival was not likely ever to have become general. 

The introduction of the awful Judaic maledictions into the 
ancient Service, and the archaic character of the Homily, will 
probably always restrict its use to the first day of Lent. The 
form in which theso arc used is singularly out of character 



with the general tone of the Prayer Book ; denunciation of 
sin ordinarily taking the form of a Litany, not of an Exhorta- 
tion, under the Christian dispensation. " These dangerous 
days " and other expressions also give the Exhortations a tone 
which belongs to the past rather than the present. 

It should be remembered that the restoration of discipline 
which is spoken of in the second paragraph of the opening 
Exhortation, does not refer to the ordinary discipline of the 
Church, but to the ' ' godly discipline " of the ' ' Primitive 
Church." Archdeacon Hale, in his volume of Precedents 
[p. v of the Introductory Essay], illustrates this by a Canon 
enacted under King Edgar: "flse consuetudines trans mare 
observantur ; id est, quod quilibet episcopus sit in sede 
episcopali sua die Mercurii, quem caput jejunii vocamus ; 
tunc unusquisque eorum hominum qui capitalibus criminibus 
polluti sunt, in provincia ista, eo die ad ilium accedere debet, 
et peccata sua illi profiteri, et ille turn prsscribit eis pceni- 
tentiam, cuique pro ratione delicti sui ; eos qui eo digni sunt, 
ab Ecclesiastica communitate segregat, et tamen ad propriam 
eorum necessitatem animat et hortatur ; et ita postea, cum 
illius venia, domum redeunt." [Ancient Laws and Institutes 
of England, vol. ii. p. 267.] In the times to which this 
Canon belongs, the Episcopal exercise of this discipline 
resulted from the intimate admixture of the Ecclesiastical 
and Secular laws. In the Primitive Church a severity of 
discipline was gradually established (long after the Apostolic 
age), which was probably adopted with reference to a state 
of society in which self-control was rare, and gross vice unre- 
buked except by the Clergy. Persons "convicted of notorious 
sin " are now otherwise punished ; and an aspiration after the 
revival of an " open penance" which is utterly impossible, is 
apt to lead the thoughts away from tho restoration of a 
discipline and penance which is both possible and desirable. 



49^ 



a Commination. 



cursed, into the fire everlasting, which is prepared 
for the devil and his angels. "Therefore, brethren, 
take we heed betinie, while the day of salvation 
lasteth ; for the night cometh, when none can 
work. c But let us, while we have the light, 
believe in the light, and walk as children of the 
light ; rf that we be not cast into utter darkness, 
where is weeping and gnashing of teeth. 'Let us 
not abuse the goodness of God, Who calleth us 
mercifully to amendment, and of His endless 
pity promiseth us forgiveness of that which is 
past, if with a perfect and true heart we return 
unto Him. *For though our sins be as red as 
scarlet, they shall be made white as snow ; and 
though they be like purple, yet they shall be 
made white as wool. "Turn ye (saith the Lord) 
from all your wickedness, and your sin shall not 
be your destruction : Cast away from you all 
your ungodliness that ye have done : Make you 
new hearts, and a new spirit : Wherefore will ye 
die, O ye house of Israel, seeing that I have no 
pleasure in the death of him that dieth, saith the 
Lord God? Turn ye then, and ye shall live. 
Although we have sinned, yet have we an Advo- 



a 2 Cor. 6. 2. 
b Isa. 53. 5, 6. 



c John 9. 4, 5. 



rfMatt 25. 30. 
e Rom. 2. 4. 



/Matt. ix. 29, 



g Isa. 1. 18 



h Ezek. 18. 30-32. 
i Matt. 25. 31-46. 



cate with the Father, Jesus Christ the right- 
eous ; and He is the propitiation for our sins. 
*For He was wounded for our offences, and smitten 
for our wickedness. Let us therefore return unto 
Him, Who is the merciful Receiver of all true 
penitent sinners ; assuring ourselves that He is 
ready to receive us, and most willing to pardon 
us, if we come unto Him with faithful repent- 
ance ; if we submit ourselves unto Him, and 
from henceforth walk in His ways ; f ii we will 
take His easy yoke, and light burden upon us, 
to follow Him in lowliness, patience, and charity, 
and be ordered by the governance of His Holy 
Spirit ; seeking always His glory, and serving 
Him duly in our vocation with thanksgiving : 
This if we do, Christ will deliver us from the 
curse of the law, 'and from the extreme maledic- 
tion which shall light upon them that shall be 
set on the left hand ; and He will set us on His 
right hand, and give us the gracious benediction 
of His Father, commanding us to take possession 
of His glorious kingdom : Unto which He vouch- 
safe to bring us all, for His infinite mercy. 
Amen. 



IT Then shall they all kneel upon their knees, and £ Sar. 
the Priest and Clerks kneeling (in the place where 
they are accustomed to say the Litany) shall say 
this Psalm. 



. * Deinde prosternant se clerici in choro, et dicant 
septem Psalmos poenitentiales cum Gloria Patri et 
sicut erat et Antiphona ne reminiscaris. 



Miserere mei, Deus. Ps. li. 

HAA T E mercy upon me, O God, after Thy 
great goodness : according to the multi- 
tude of Thy mercies do away mine offences. 

Wash me throughly from my wickedness : and 
cleanse me from my sin. 

For I acknowledge my faults : and my sin is 
ever before me. 

Against Thee only have I sinned, and done this 
evil in Thy sight : that Thou mightest be justified 
in Thy saying, and clear when Thou art judged. 

Behold, I was shapen in wickedness : and in 
sin hath my mother conceived me. 

But lo, Thou requirest truth in the inward 
parts : and shalt make me to understand wisdom 
secretly. 

Thou shalt purge me with hyssop, and I shall 
be clean : Thou shalt wash me, and I shall be 
whiter than snow. 

Thou shalt make me hear of joy and gladness : 
that the bones which Thou hast broken may 
rejoice. 

Turn Thy face away from my sins : and put 
out all my misdeeds. 

Make me a clean heart, O God : and renew a 
right spirit within me. 

Cast me not away from Thy presence : and 
take not Thy Holy Spirit from me. 



O give me the comfort of Thy help again : 
and stablish me with Thy free Spirit. 

Then shall I teach Thy ways unto the 
wicked : and sinners shall be converted unto 
Thee. 

Deliver me from blood-guiltiness, God, Thou 
that art the God of my health : and my tongue 
shall sing of Thy righteousness. 

Thou shalt open my lips, Lord : and my 
mouth shall shew Thy praise. 

For Thou desirest no sacrifice, else would I 
give it Thee : but Thou delisrhtest not in burnt- 
offerings. 

The sacrifice of God is a troubled spirit : a 
broken and contrite heart, O God, shalt Thou 
not despise. 

O be favourable and gracious unto Sion : build 
Thou the walls of Jerusalem. 

Then shalt Thou be pleased with the sacrifice 
of righteousness, with the burnt-offerings and 
oblations : then shall they offer young bullocks 
upon Thine altar. 

Glory be to the Father, and to the Son : and 
to the Holy Ghost ; 

Ans. As it was in the beginning, is now, and 
ever shall be : world without end. Amen. 



Lord, have mercy upon us. 

Christ, have mercy upon us. 
Lord, have mercy upon us. 



Kyrie eleison. 

Christe eleison. 
Kyrie eleison. 



a Commutation. 



493 



OUR Father, Which art in heaven, Hallowed 
be Thy Name. Thy kingdom come. Thy 
will be done in earth, As it is in heaven. Give 
us this day our daily bread. And forgive us our 
trespasses, As we forgive them that trespass 
against us. And lead us not into temptation ; 
But deliver us from evil. Amen. 

IT Minister. 
" O Lord, save Thy servants ; 

IT Answer. 
That put their trust in Thee. 

H Minister. 
*Send unto them help from above. 

H Answer. 
And evermore mightily defend them. 

IT Minister. 
Help us God our Saviour. 

IT Answer. 
c And for the glory of Thy Name deliver us ; be 
merciful to us sinners, for Thy Name's sake. 

H Minister. 
rf O Lord, hear our prayer. 

IT Answer. 
And let our cry come unto Thee. 



U Minister. 
Let us pray. 

' (~\ LORD, we beseech Thee, mercifully hear 
V^/ our prayers, and spare all those who con- 
fess their sins unto Thee ; that they, whose con- 
sciences by sin are accused, by Thy merciful 
pardon may be absolved ; through Christ our 
Lord. Amen. 

J C\ MOST mighty God, and merciful Father, 
V->^ Who hast compassion upon all men, and 
hatest nothing that Thou hast made ; Who 
wouldest not the death of a sinner, but that he 
should rather turn from his sin, and be saved ; 
Mercifully forgive us our trespasses ; receive and 
comfort us, who are grieved and wearied with 
the burden of our sins. Thy property is always 
to have mercy ; to Thee only it appertaineth to 
forgive sins. Spare us therefore, good Lord, 
spare Thy people, whom Thou hast redeemed ; 
enter not into judgement with Thy servants, who 
are vile earth, and miserable sinners ; but so turn 
Thine anger from us, who meekly acknowledge 
our vileness, and truly repent us of our faults, 
and so make haste to help us in this world, that 
we may ever live with Thee in the world to 
come ; through Jesus Christ our Lord. Amen. 

IT Then shall the people say this that followeth, after 
the Minister, 

TURN Thou us, O good Lord, and so shall 
we be turned. Be favourable, O Lord, 



a Ps. Cj. s. 



b Ps. 20. i, o. 



Ps. 79. 9 . 



; Ps. 4. i. Joel 2. 
17. Acts 2. 37. Ps. 
34. 18 Micah 7. 
18. 



/Ps. 



45.8.9. Matt. 

. 1 Tim. 2. 
4. Ezek. 33. 11. '. 
Pet. 3. 9. Heb. 8 
12. Prov. 18. 
Matt. n. 28. 
Thess. 2. 16, 17. 
Exod. 34. 6, 7. 
Mark 2. 7. Joel '. 
17. Ps. 143. 2. 
g Benedictio cinei 
um. Greg:. Gelas 



h Lectio Johelis 
proph. ii. in Mis-.a, 



PATER noster, Qui es in coelis ; sanctificetur 
nomen Tuum : adveniat regnum Tuum : 
fiat voluntas Tua, sicut in ccelo, et in terra. 
Panem nostrum quotidianum da nobis hodie : et 
dimitte nobis debita nostra, sicut et nos dimit- 
timus debitoribus nostris : et ne nos inducas in 
tentationem : sed libera nos a malo. Amen. 



Salvos fac servos Tuos et ancillas Tuas. 



Deus meus sperantes in Te. 



Mitte eis, Domine, auxilium de sancto. 



Et de Syon tuere eos. 



Convertere, Domine, usquequo. 

Et deprecabilis esto super servos Tuos. 

Adjuva nos, Deus, salutaris noster. 

Et propter gloriam nominis Tui, Domine, 
libera nos et propitius esto peccatis nostris propter 
nomen Tuum. 

Domine, exaudi orationem meam. 



Et clamor meus ad Te veniat. 
Dominus vobiscum. 



Oremus. 

EXAUDI, qusesumus, Domine, preces nostras, 
et confitentium Tibi parce peccatis : ut 
quos conscientise reatus accusat indulgentia Tuse 
miserationis absolvat. Per Christum. 



OMNIPOTENS, sempiterne Deus : Qui rnise- 
reris omnium, et nihil odisti eorum quae 
fecisti. . . . 

Oratio. 

DOMINE Deus noster, Qui offensione nostra 
non vinceris, sed satisfactione placaris : 
respice, qusesumus, super famulos Tuos qui se 
Tibi graviter peccasse confitentur : Tuum est 
enim absolutionem criminum dare, et veniam 
praestare peccantibus ; qui dixisti pcenitentiam 
Te malle peccatorum, quam mortem : concede, 
ergo, Domine, his famulis Tuis, ut Tibi poeni- 
tentise excubias celebrent, et correctis actibus suis 
conferri sibi a Te sempiterna gaudia gratulentur. 
Per Christum. 



"/CONVERT! MINE ad me in toto corde vestro : 
^— ^ in jcjunio et fletn et planctu : . . . Inter 



494 



a Commmation. 



Be favourable to Thy people, Who turn to Thee 
in weeping, fasting, and praying. For Thou art 
a merciful God, Full of compassion, Long-suffer- 
ing, and of great pity. Thou sparest when we 
deserve punishment, And in Thy wrath thinkest 
upon mercy. Spare Thy people, good Loed, 
spare them, And let not Thine heritage be 
brought to confusion. Hear us, O Lord, for 
Thy mercy is great, And after the multitude of 
Thy mercies look upon us ; Through the merits 
and mediation of Thy blessed Son, Jesus Christ 
our Lord. Amen. 

IT Then the Minister alone shall say, 
* r I THE Lord bless us, and keep us ; the Lord 
-L lift up the light of His countenance upon 
us, and give us peace, now and for evermore. 
Amen. 



n Antiph. in Bene- 
dictio cinerum. 
Antiph. Greg. 

ibid. 



/> Numb. 6. 24.26. 



vestibulum et altare plorabunt sacerdotes ministri 
Domini, et dicent Parce, Domine, parce populo 
Tuo : et ne des haereditatem Tuam in opprobrium. 

" Ij^XAUDI nos, Domine, quoniam magna est 
-*— ^ misericordia Tua: secundum multitudinem 
miserationum Tuarum respice nos, Domine. 



Thou that makest the outgoings of the morning and evening to praise Thee." — Psalm lxv. 8. 

"That all things must be fulfilled which were written in . . . the Psalms concerning Me." — Luke xxiv. 44. 

"These things saith He . . . that hath the Key of David." — Revelation iii. 7. 

" My soul shall be satisfied, even as it were with marrow and fatness : when my mouth praiseth Thee with 
joyful lips." — Psalm lxiii. 6. 



AN INTRODUCTION TO THE PSALTER 



§ 1. The Manner of using the Psalms in Divine Service. 

Whether or not the Psalms were all primarily composed for 
use in Divine Service, it is certain that many of them were 
so ; that all were collected together for that purpose by those 
who had charge of the services offered up to God in the 
Temple ; and that they were taken into public devotional 
use by the early Christian Church after the example of the 
Jewish. 

Psalms were composed aud sung by Moses, Miriam, 
Deborah, and Hannah ; but it may be reasonably supposed 
that the constant use of them in Divine Service originated 
with David, the "sweet singer of Israel," whose pre-eminence 
as an inspired Psalmist has caused the whole collection to be 
called after his name, " the Psalms of David." To him was 
assigned the work and honour of preparing the materials out 
of which the Temple was to be built ; and to him also the 
honour of preparing the materials of that Divine Psalmody 
which was henceforth ever to mingle with the worship of 
Sacrifice, and form the substance of the praises offered to 
God throughout the world. It seems even as if the very 
earliest Liturgical use of Psalms was recorded in the state- 
ment, " Then on that day David delivered first this psalm to 
thank the Lord into the hand of Asaph and his brethren," 
on occasion of the Ark of God being brought to its home of 
ages on Mount Zion. [1 Chron. xvi. 7.] It is true that the 
words "this psalm "are not in the original, and that the 
psalm afterwards given is a cento of the 105th, the 96th, and 
other Psalms, which are considered by modern critics to 
belong to a much later date than that indicated ; but there 
can be no doubt that David had been inspired to compose 
some of his psalms long before, and that when "he appointed 
certain of the Levites to . . . thank and praise the Lord God 
of Israel ... to give thanks to the Lord, because His mercy 
endureth forever" [1 Chron. xvi. 4, 41], he was initiating on 
Mount Zion that system of liturgical Psalmody, which (even if 
it had existed in any form previously) was now to continue there 
until it was taken up by the Christian Church. The estab- 
lishment of this system in the Temple is recorded with 
similar exactness in 2 Chron. vii. 6, "And the priests waited 
on their offices : the Levites also with instruments of musick 
of the Lord, which David the king had made to praise the 
Lord, because His mercy endureth for ever, when David 
praised by their ministry." And in a previous chapter the 
advent of the Divine Presence is connected in a remarkable 
manner with the first offering of such praises in the Temple : 
' ' It came even to pass, as the trumpeters and singers were 
as one, to make one sound to be heard in praising and thank- 
ing the Lord ; and when they lifted up their voice with the 
trumpets and cymbals and instruments of musick, and praised 
the Lord, saying, For He is good ; for His mercy endureth 
for ever : that then the house was filled with a cloud, even 
the house of the Lord : so that the priests could not stand 
to minister by reason of the cloud : for the glory of the Lord 
had filled the house of God." [2 Chron. v. 13, 14.] Thus in 
the dedication of the Temple we see the final settlement of 
the system of praise originated (as it seems) by David at the 
triumphal entry of the Ark of God to Mount Zion ; and in 
" the Levites which were the singers, all of them of Asaph, 
of Heman, of Jeduthun, with their sons and their brethren, 
arrayed in white linen," we see the Jewish original of those 
surpliced choirs by which the same Psalms of David have been 
sung in every age of the Christian Church. 

The hundred and fifty Psalms of the Christian Psalter 
were, however, the growth of perhaps six centuries, extend- 
ing from David to Ezra and Nehemiah ; and hence only a 
portion of those we now sing were used in the Temple of 
Solomon, although all were so used in the four centuries 
which preceded the Advent of our Lord, and the supersession 
of the Jewish by the Christian Church. This gradual growth 
of the Psalter led to that division into five parts which is so 
evident in its structure, and which is also noticed by some 



of the Fathers who lived near to the time of its use in the 
Temple. Doxologies are found at the end of the 41st, 72nd, 
89th, and 106th Psalms, and these are considered to point 
out the division of the Psalter into five books, partly accord- 
ing to the date of their composition, and partly with reference 
to some system of Liturgical use. But notwithstanding 
these divisions, there is an equally evident union of all the 
books into one by means of the first Psalm, which forms a 
general introduction or Antiphon, and the last, which forms 
a general Doxology, to the whole number. x 

The mode in which the Psalter was used in the Services of 
the Primitive Church is not known, but it seems clear that 
the division into books was disregarded, and the whole 
Psalter treated as a collection of one hundred and fifty separate 
Psalms distinguished by titles and numbers ; and it is hardly 
probable that any definite separation of these into diurnal or 
weekly portions was adopted in the earliest age of the Church. 
There has, in fact, always been a great variety in the mode 
of appropriating the Psalms to hours and days in all those 
times of which any such method is recorded, and this would 
not have been the case if any definite system had been origi- 
nated in early times. We must, therefore, suppose that the 
Church was left quite at liberty in this respect, and that 
each Diocese or Province adopted or originated such a division 
of the Psalter for use in Divine Offices as was considered 
most expedient for the time in which it was to be used, and 
for the persons who were to use it. 

The most ancient systems of the Psalter known to us are 
the Oriental, the Ambrosian, and the Mozarabic ; all three of 
which are of so extremely complicated a character that it is 
hardly possible to give any clear notion of them without 
occupying many pages. Some account of them will be found 
in Neale's Introduction to the History of the Holy Eastern 
Church, and in his Commentary on the Psalms ; and Arch- 
deacon Freeman has traced out some analogies between the 
Eastern and Western systems in his Principles of Divine 
Service; to which works the reader is referred for further 
information. In the Latin Church generally the Psalter was 
used according to the plan laid down by St. Gregory in the 
sixth century, and this was almost identical with the ordinary 
use of the English Church up to the time of the Reformation. 
The characteristics of this system will be seen in the annexed 
Table, which shews the manner in which the whole of the 
hundred and fifty Psalms were appointed to be sung in the 
course of every seven days. A general principle underlies the 
whole arrangement, viz. that of appropriating the first half of 
the Psalms to the earlier, and the second half to the latter part 

1 Modern critics have analyzed the Book of Psalms with great minute- 
ness. The general result of the conclusions arrived at by Hengstenberg, 
Mr. Thrupji, and others, may be shortly stated thus : — 

§ Table of the Authorship and Compilation of the Psalter, according to 
modern critics. 



Books. 


Psalms. 


Authorship. 


When, or by whom 

collected for use in 

the Temple. 


IV. 
V. 


i— xli. 
xlii — xlix. 
1. 

li — lxxi. 
Ixxii. 

Ixxiii— lxxxv. 
Ixxxvi. 
Ixxxvii— Ixxxix. 

xc — cvi. J 
cvii — cl. i 


David. 

The Levites. 

Azariah. 

David. 

David or Solomon. 

The Levites. 

Hezekiah. 

The Levites. 

Various writers, including 

Moses, the Prophets, 

and Ezra. 


David. 

'_ In the time of 
(' Hezekiah. 

1 In the time of 
1 Josiah 

I Ezra or 
j Nehemiah. 



But the prophetic aspect of David's office as the chief of Psalmists seems 
to he too little regarded in the latter part of this classification ; and pro- 
bably many Psalms were written by him — such as the " Songs of Degrees " 
—which are here assigned to later authors. 



an 3fntrotiuction to tfje psalter. 



497 



of the day ; but this general principle (for which there is no 
ground in the character of the Psalms themselves) is associ- 
ated with a principle of selection, by which certain Psalms 



are set aside for particular hours, as the 51st for Ferial Lauds, 
the Compline Psalms, and the three last, which were appointed 
for constant use at Lauds, whether Ferial or Festival. 



§ Table of the Ordinary Course in ivliich tlu 


Psalms were appointed to be sung in the ancie 


it Church of England. 


Hours. 


The Lord's Day. 


Monday. 


Tuesday. 


Wednesday. 


Thursday. 


Friday. 


The Sabbath. 


( 1st Nocturii 

Mattins I 2nd Nocturii 

( 3rd Nocturn 

Lauds . . . .i 

{ 

Prime . . . A 

Tierce ) 

Sexts [■ . . . 

Nones ) 

Vespers 
Compline . 


i— iii. vi — xv. 

xvi — xviii. 

xix — xxi. 

xciii. c. 1 lxiii. 

lxvii. Song of the 

Three Children. 

cxlviii. cxlix. cl. 2 

xxii— xxvi. liv. 

cxviii. exix. 1-32. 

f 33-80, 

cxixJ 81-128, 

( 129-176. 

ex— cxv. \ 

iv. xxxi. 1-7. 
xci. exxxiv. 


1 xxvii- 
j xxxviii. 

li. v. lxiii. 
Song of Isaiah 

[Isa. xii.]. 
cxlviii. cxlix. cl. 
xxii — xxvi. liv. 

cxix. 1-32. 

>As on Sunday. 

cxvi. cxvii. cxx. 
exxi. 

\ As on Sunday. 


xxxix — xlii. xliv 
— 1. Iii. 

li. xliii. lxiii. 
Song of Hezekiah 

[Isa. xxxviii.]. 
cxlviii. cxlix. cl. 

>As on Monday. 

> exxii— exxvi. 

As on Sunday. 


liii. Iv— lxii. 
lxiv — lxvi. 

li. lxv. lxiii. 
Song of Hannah 

[1 Sam. ii.]. 
cxlviii. cxlix. cl. 

As on Monday. 

exxvii — exxxi. -J 

As on Sunday. 


j- lxix — lxxx. -1 

li. xc. lxiii. 

Song of Moses 

[Exod. xv.]. 

cxlviii. cxlix. cl. 

As on Monday. 

exxxii. exxxiii. 
exxxv— exxxvii. 

As on Sunday. 


lxxxi— lxxxix. 
xciv. xcvi. xcvii. 

li. cxliii. lxiii. 
Song of Habak- 
kuk [Hab. iii.]. 
cxlviii. cxlix. cl. 

As on Monday. 

i exxxviii— cxlii 
As on Sunday. 


j- xcviii— cix. 

li. xcii. lxiii. 

Song of Moses. 

[Deut. xxxii.] 

cxlviii. cxlix. cl. 

As on Monday. 

cxliv — cxlvii. 
As on Sunday. 



This system was little more, however, than a paper system, 
as it was broken in upon by the frequent occurrence of 
Festivals, when the ordinary or Ferial Psalms were set 
aside ; and Festivals were so numerous that, in practice, less 
than one-half of the Psalms, instead of the whole number, 
were sung through weekly, as is the case in the Latin Church 
at the present day. 3 This deviation from the appointed 
order is referred to in the Preface to the Prayer Book of 1549 : 
"... Notwithstanding that the ancient Fathers have divided 
the Psalms into seven portions, whereof every one was called 
a Nocturn : now of late time, a few of them have been daily 
said, and the rest utterly omitted." The weekly recitation 
of the Psalter, however beautiful in theory, was not, there- 
fore, the real practice of the Church ; although it was doubt- 
less adopted by many devout persons in their private 
devotions. 

There is reason to think that the ancient system was being 
set aside also in another way, before any attempt had been 
made to construct an English Prayer Book out of the ancient 
Offices. Psalters exist which bear on their title-page " ad 
usum insignis ecclesia? Sarum et Eboracensis, " in which a 
much more simple arrangement is adopted, and one out of 
which our modern use evidently took its rise. Fifteen such 
Psalters have been examined by the writer in the Bodleian 
Library, and in the British Museum, in all of which the 
Psalms are arranged in a numerical order, according to the 
following plan, instead of on the elaborate system shewn in 
the preceding Table : — 

§ Table of the Ordinary Course appointed for the Psalms 
in Psalters of 1480— 1516. 



Mattins. 


a 


o 
u 

& 


V, 

CO 


a 

o 
•A 


Vespers. 


Sunday . . . 


i— xxvi. 








ex— cxv. 


Monday. . . 
Tuesday . . 
Wednesday 
Thursday . . 
Friday . . . 
Saturday . . 


xxvii — xxxviii. 
xxxix — Iii. 
liii — lxviii. 
lxix — lxxx. 
lxxxi— xcvii. 
xcviii— cix. 






( On Ferial days^ 
the 119th Psalm 
is divided among 

1 these four hours, 

■{ and at Nones, \ 

120th and 121st 1 

are added to the 

portion appointed | 

^for that hour. J 


cxvi — cxviii. 

exxii — exxvi. 

exxvii— exxxi. 

exxxii— exxxvii. 

exxxviii — cxliii. 

cxliv— cl. 



In this plan all the Psalms except the 119th and the two 
short ones following it are divided between Mattins and 

1 In Lent Psalms li. and cxviii. were used instead of xeiii. and c. 

- These eight Psalms were also those of Lauds on all Feasts of Saints. 

3 The abuse has even increased in modem times, and Mr. Neale says that 
"according to the practice of the modern Roman Church, a Priest is' in the 
habit of reciting about fifty Psalms, and no more ; these fifty being, on the 
whole, the shortest of the Psalter." [Comm. on Psalms, p. 20.] 

* In King Edward VI. 's Injunctions of 1547 there is one to this effect: 
"Item, when any Sermon or Homily shall be had, the Prime and houres 
shall be omitted." This omission seems to have represented a much earlier 
practice, as there arc no Psalms provided for the little hours of Sunday in 
the above arrangement of the Psalter. See also the fourth of the Injunc- 
tions at p. 12. 



Vespers, and no notice is taken of Compline ; the proportion 
assigned to Mattins being more than four times that assigned 
to Vespers, and more than ten times that given to the four 
intermediate hours. 5 

How far this new plan of reciting the Psalter was intro- 
duced into the Church of England it is impossible to say ; but 
it is plainly a link of transition between the ancient system, 
adapted for the Clergy and religious bodies, and the modern 
one adapted for parochial use. It is far from improbable that 
it was introduced with a view to parochial use ; and that for 
the private recitation of the Clergy and the use of monastic 
bodies the old system was still retained. The arrangement 
of the Psalter made by Cardinal Quignonez in his Reformed 
Breviary had no influence whatever on that adopted in the 
Prayer Book. The latter was settled in 1549, and has never 
since been altered. If we could read the experience of 
previous ages, as well as we can those of the times that have 
elapsed since this monthly system of recitation was intro- 
duced, we should probably come to the conclusion that it is 
the best one that could be adopted for general use, according 
to the ordinary measure of devotional attention of which 
ordinary persons are capable. 

Three principal ways of singing or saying the Psalms have 
been generally recognized in the Christian Church. [1] The 
Cantus Directus, in which the whole Psalm is sung straight 
through by the whole choir. [2] The Cantus Antiphonalis, 
in which the Choir is divided into two sides, the Cantoris 
and Decani, each singing alternate verses. [3] The Cantus 
Responsarius, in which the Precentor sings the verses with 
uneven numbers, and the Choir or Congregation those with 
even numbers. All three methods have always been in use 
in the Church of England, but the second and third most 
commonly so ; and all three have the sanction of ancient 
custom. The second is the method which the Christian 
Church inherited directly from the Jewish, the one which 
is most in accordance with the heavenly pattern of praise 
revealed to us through Isaiah and St. John ; and the third 
may be looked upon rather as a modification of it than as a 
separate system. There was always also some variation in 
the posture adopted during the singing of the Psalms. "In 
Psalmody," says the author of Our Lady's Mirror, "some- 
times ye stand, for ye ought to be ready and strong to do 

The Psalters examined are as follows : Bodleian Library, Douce, 9 (14S0) 
70 (150-1); A. 2, 18, Line. (1506), Douce, 26, 141 ; C. 4, 10, Line, (nil 1516), 
Douce, 8 (1530) ; Kawl. 990 (n. d); C. 42, Line. (1555). British Museum 
Library, Harl. MSS. 2856, 2888, C. 35, g. (1516) ; C. 35, b. (1524) ; C. 35, a. 
(1529). It is quite evident that some of these Psalters were intended for 
use in the choir ; and this is expressly stated in the title of the sixth (Douce, 
8), dated 1530, which is as follows : " Psalterium ad decantanda in choro 
olticia ecclesiastica accommodatissimum cum sexpertita litanin, liymnis 
quoque, ac vigiliis defunctorum, una cum kalendario et tabulis ex diversis 
orthodoxorum praetieis patrum collectis : ad simplicium sacerdotum cirri - 
corumque instructionem nunc quidem impressum : et a quodam erudito 
castigatum et auctum. 1530. Venundantur Londonii in cimiterio divi 
Pauli apud Johannem renis sub intersignio Sancti Georgii." 

The same arrangement of the Psalter is also found in an Augsburg 
Psalter in the Bodleian [Douce, 268], and in a Psalter in the. British 
Museum, which is marked "in usum eccle Augustcn " in the Catalogue. 
The Bodleian copy begins, "In nomine Dili nostri Jliesu xri amen. In- 
clpit psalterium cum suis ptinentibus quemadmodum ecclesits A.ugustfin 
ordinatum Dominieis diebus. Invitatorlum. Adoreinus dominion qui 
fecit nos." 



2 I 



49 8 



an 3introtJttction to t&e Psalter. 



good deeds. And sometimes ye sit, for ye ought to see that all 
your deeds bo done restfully, with peace of other as far as is in 
you." [Mirror of Our Lady, p. 96, Blunt's ed., E. E. T. Soc] 

§ 2. Versions of the Psalter used in Divine Service. 

It is not probable that the Psalms were ever sung in 
Hebrew in the Christian Church, although they were doubt- 
less so used in the Temple to the last. Our Lord and His 
Apostles sanctioned their use in the vernacular by frequently 
quoting them from the Septuagint version ; and it is from 
that version they are principally quoted even in the Epistle 
to the Hebrews. ' The instinct of the Church which has always 
made it cling to the Septuagint Psalms for use in Divine 
Service may, therefore, be regarded as growing out of its 
most primitive usages ; and, in some degree, out of our 
Blessed Lord's own example. 

But although a Greek Psalter was thus ready to hand for 
the Church to use in its services at their first institution, a 
Latin version was almost equally necessafy for that large 
portion of the Western world, in which the Septuagint Psalms 
would have been almost as unintelligible as the Hebrew. 
How soon, or by whom, this Latin translation of the Psalter 
was made, is not on record. Probably it was made at the 
same time that other portions of Holy Scripture were trans- 
lated ; although it seems almost impossible but that it should 
have preceded the writing down of the Gospels in Greek, 
since otherwise the Psalmody of Divine Worship would have 
been unintelligible to large numbers of Latin Christians. 

Portions of such a primitive Latin version of the Holy 
Scriptures, and more especially the Psalms, are still extant 
in the works of the Latin fathers who preceded St. Jerome, 
and in ancient Psalters. The Psalms were so generally used 
in private as well as for Divine Worship, that St. Augustine 
says every one who knew a little of Greek as well as Latin 
was accustomed to dabble in the work of translation. But 
there appears to have been one principal and recognized 
Latin version of the whole Bible, of very early date, which 
was called the Italic version by St. Augustine [De Doct. 
Christ, ii. 15]; and to which St. Jerome gave the name of 
the Vulgate, a name afterwards applied to his own translation. 
Of this ancient Vulgate, or "old Italic," the Psalter is still 
extant (although, perhaps, with some corrections of a later 
date), and it was used in Divine Service long after the rest 
of the translation had been superseded by the labours of St. 
Jerome. 

St. Jerome left three versions of the Psalter, which have 
acquired the names of the Roman, the Gallican, and the 
Hebrew. The latter was so called because it was translated 
directly from the original ; but it has never been used in 
Divine Service, and has rarely appeared in volumes of the 
Holy Scriptures, and need not, therefore, be further men- 
tioned here. The Roman Psalter of St. Jerome is simply the 
old Italic sparingly corrected by him, at the request of St. 
Damasus, during his residence at Rome about a.d. 383. 
This version was used in the churches of the city of Rome 
down to the sixteenth century, and is even still used in the 
Church of the Vatican and in St. Mark's at Venice ; but it 
was never extensively used in Divine Service, and where it 
is found in Psalters meant for use in Divine Service, the 
older version is mostly written in a parallel column or inter- 
lineated, shewing the hold which it retained upon the affec- 
tions of the Church. 2 The Gallican version of St. Jerome 
has, on the other hand, been the Psalter of the whole Western 
Church for many centuries, although it was a long time 
before it entirely superseded the ancient Italic, or Vetus 
Vulgata. It was translated from Origen's edition of the 
Septuagint by St. Jerome while he was living at Bethlehem, 
a.d. 389, and was introduced into Germany and Gaul either 
by St. Gregory of Tours in the end of the sixth century, or 
by the English Apostle of Germany, St. Boniface, in the 
early part of the eighth century. From France it was brought 
over to England, and eventually superseded the older Italic 
version in Divine Service throughout the Church of England 
on the revision of its offices by St. Osmund in the twelfth 
century. The same version (slightly altered at the last re- 
vision of the Vulgate) is in use throughout the Latin Church, 
both in Divine Service and in complete volumes of the Holy 
BibleJ* 

1 Tertullian, in his Apology [e. xviii.], seems to say that the Jews of 
Egypt used the LXX in their synagogues. 

2 The same thing is found in some Bibles of Queen Elizabeth's reign, in 
which the old version is placed side by side with that of 156S. In some, 
the old version supersedes the authorized one altogether. 

3 See Epp. Damas. Hieron. et Hieron. Damaso De Psalmorum emenda- 
tione. [Hieron. Opp. xi. 275, Bened. ed. 1734-42.] The three versions are 



Our English Psalter grew out of this long-used " Psalterium 
Davidicum ad usum Ecclesias Sarisburiensis, " that is, out of 
the Gallican version of St. Jerome. It was frequently trans- 
lated into Anglo-Saxon and mediaeval English ; and the fifty- 
two Psalms of the Prymer were of course so translated and 
revised at the various periods at which the Prymer was re- 
edited. The translations made from the Vulgate by William 
de Schorham and Richard Rolle, the hermit of Hampole, 
early in the fourteenth century, as also that of the Wickliffe 
Bible of a.d. 1388, are well known : and these versions (in 
common with other books of Scripture) formed the basis of 
subsequent translations. Thus, when it was found necessary 
to restrain the growth of private English versions of the 
Bible, and to issue one standard and authorized edition, 
which was in 1540, the edition so issued was a gradual growth, 
springing originally from the Latin Vulgate of St. Jerome, 
and corrected (after his example) by comparison with the 
Septuagint version and the Hebrew original. 

From this first authorized edition of the English Bible our 
Prayer Book Psalms are taken, as is stated in a note which 
follows the Preface to the Prayer Book, respecting the Order 
in which the Psalter is appointed to be read. 4 The paragraph 
referred to is as follows : ' ' Note, That the Psalter followeth 
the Division of the Hebrews, and the Translation of the 
Great English Bible, set forth and used in the time of King 
Henry the Eighth and Edward the Sixth." But until recent 
times the printers were allowed to do much as they, and 
uncritical delegates of the press, pleased with the text of 
the Bible and the Prayer Book, and this " note " has been, 
and is still, so entirely disregarded by them that the italics 
of "the Great English Bible " are never represented. In the 
manuscript of the Prayer Book the italics are represented by 
"large script " letters. In the following pages they are care- 
fully reproduced from the manuscript collated with editions 
of the " Great Bible " in the British Museum. [See pp. v, vi.] 
The only change made since 1540 has been the numbering of 
the verses, which was first done in the Latin Prayer Book of 
1572, and then in the English of 1620. 

Thus the English Psalter, which we now use in Divine 
Service, may be said to speak the continuous and enduring 
language of the Church, after the example of our Lord and 
His Apostles when they spoke truths out of Holy Scripture 
not in the original Hebrew language, but in the venerable 
Greek version of the Septuagint. And the peculiar manner 
in which the English Psalter has grown out of the Psalters 
of ancient days, may entitle us to say, without extravagance 
or irreverence, that it represents, by a sort of Catholic con- 
densation into one modern tongue, the three ecclesiastical 
languages in which the Psalter has chiefly been used, the 
"Hebrew, Greek, and Latin" of the Cross; and that it 
thus represents also the original and the continuous Inspira- 
tion by which God the Holy Spirit guides the Church into 
all truth. 

§ 3. The Meaning of the Psalms as used in Divine Service. 

No part of Holy Scripture possesses greater capacity than 
the Psalter for that many-sided application which is a chief 
characteristic of inspired writings. We may regard it as a 
book of history, for it contains a large store of materials for 
filling up the details of the personal life of David and of the 
national life of Israel. It is a book of spiritual experiences ; 
for in it the man after God's own heart, and other godly 
souls, have recorded the love, the joy, the penitence, the 
sorrow with which they opened out their innermost selves to 
their God. If we look for moral teaching there, we may hear 
God Himself speaking to us precepts of Divine wisdom 
through His servants, shewing what are His ways towards 
men, and what the relation in which they stand to Him. If 
we ask for words of prayer, in the Psalter we find the very 
Prayer Book which was used by Christ and His saints ; and 
may use the privilege of sending up to the Throne of Grace 
the very aspirations that have been consecrated a second 
time by passing thither from the lips of the Son of Man. 
From one end to the other it is full of the praises of the Lord, 

all found in the great Canterbury Psalter of the eleventh century, which is 
preserved in the Library of Trinity College, Cambridge : the Gallican being 
in large letters for use, the others in parallel columns of smaller hand 'for 
reference. 

4 The " Bible version " of the Psalms has gone through two subsequent 
revisions, the first that of Archbishop Parker in 156S, and the last that of 
the translators (principally the Cambridge Committee) of 1611. But the 
Commissioners of 1611 were specially enjoined to deviate from Arch- 
bishop Parker's version of 1568 only when the sense of the original 
positively required them to do so, and "revision" would more truly 
describe their work than "translation." 



8n 31ntrotmction to tU Psaiter, 



499 



such as the soul need never tire of uttering, and the Lord will 
never tire of receiving. It is a book of prophecy, speaking of 
things that were to be in distant ages with words that shew 
how deeply they were inspired by Him to Whom all things 
are a continual present. And it is, above all, a book in which 
Christ and His Church are prefigured, so that David speaks 
in the Person of his Lord, and Israel personifies that New 
Jerusalem which is the Mother of us all. 

Of these manifold tones in which the Psalter speaks, some 
are adapted for the pulpit, some for private meditation, some 
for the confession of the penitent when he is upon his knees 
in self-abasement. But when it is used in Divine Service 
there is one tone with which the Psalter ever rings ; and that 
is the one which speaks to the praise and glory of God con- 
cerning the relations which exist between the Divine Nature, 
the Son of Man, and the Mystical Body of Christ. All other 
aspects in which the Psalter can be viewed ought to come 
within the range of Christian study and practice ; and we 
cannot afford to undervalue any one of them. But as a 
Psalter for use in Divine Service all other views and meanings 
ought to be subordinated to this, which sees chiefly God, and 
Christ, and the Church in the Psalms. Thus the Christian 
finds the Psalter a living word for every generation ; and if 
he sings concerning the City of God, the voice of his under- 
standing and love dwells little on the historical Jerusalem of 
the past, but soars upward either to the allegory under which 
lies hidden the Church Militant of the present, to the figura- 
tive representation of the soul in which Christ dwells, or to 
the exalted Image which reveals to his faith that Celestial 
City, wherein will be the eternal home of the saints. 1 

This spiritual mode of viewing the Psalms was the principal 
if not the only one adopted by the early Church. "All the 
Psalms, " says St. Jerome, ' ' appertain to the Person of Christ. " 
"David, more than all the rest of the prophets," says St. 
Ambrose, "spake of the marriage between the Divine and 
Human nature." Tertullian had declared that nearly all the 
Psalms represent the Son speaking to the Father ; and St. 
Hilary leaves his opinion on record, that all which is in the 
Psalms refers to the knowledge of the coming of our Lord 
Jesus Christ, His Incarnation, Passion, and Resurrection, and 
to the glory also and power of our own life in Him. Such 
habits of thought were partly inherited from the Jews, who 
could see the Messiah in their ancient prophecies, though the 
generation in which He came failed to recognise His actual 
Person. But without going back to the Jews, we may trace 
this clear vision of Christ in the Psalms to the Apostles them- 
selves, and from them to the teaching of His own lips and 
example. In the earliest dawn of the Church after the 
Ascension, the Apostles began to find in the Psalms an 
explanation of the events which were occurring around them. 
They recognized in the fall of an Apostle a fulfilment of that 
" which the Holy Ghost by the mouth of David spake before 
concerning Judas, which was guide to them that took Jesus. 
. . . For it is written in the book of Psalms, Let his habita- 
tion be desolate, and let no man dwell therein : and his 
bishoprick let another take." [Acts i. 16, 20.] And in the 
Resurrection of their Lord they found the one full interpreta- 
tion of what the "patriarch David . . . being a prophet," 
and "seeing before" of that which was to be, "spake of 
the Resurrection of Christ, that His soul was not left in 
hell, neither His flesh did see corruption." [Acts ii. 29-31.] 
Such a use of the Psalms was not by way of adaptation or 
mere illustration, but as clear, unimpeachable evidence; 
infallible truth, coming from the Fountain of Truth. 

Nor is it to be wondered at that the Apostles should thus 
immediately, and as a matter of course, go to the Psalms for 
light about Christ and the Church ; for their Divine Master 
had often shewn them the way during the time of His 
ministrations among them ; while the last hours which He 
and they had spent together seem to have been wonderfully 
connected by Him with "the things that were spoken in the 
Psalms concerning Him. " It seems, indeed, as if our Blessed 
Lord took every opportunity at that time of shewing how the 
meaning of the Psalter was to be seen clearly only when 
viewed in the light of the Gospel. When the Pharisees 
remonstrated with Him for permitting the children to sing 

i These four meanings of Holy Scripture are thus expressed in an 
ancient couplet: — 

" Litera scripta docet : quod credas AUogoria : 
(juid speres, Anagoge : quid agas, Tropologia." 
The Literal sense is thus said to teach the historical meaning; the 
Alleuorical sense that which is to be believed, and so concerns the 
Christian life on earth; the Moral or Tropolooical sense that which is 
to he done in the Church Militant; and the Anaoooical sense that which 
is to be hoped for in the Church Triumphant. 



Hosanna to Him as the Son of David coming in the Name of 
the Lord, it is out of David that He answers them, reminding 
them of the 8th Psalm, and saying, "Yea; have ye never 
read, Out of the mouth of babes and sucklings Thou hast 
perfected praise?" [Matt. xxi. 16.] In the same manner, 
shortly after, He foretold them of His own glory (notwith- 
standing their rejection of Him) by quoting words that 
seemed from a human point of view to have had no such 
application, " The stone which the builders rejected, the same 
is become the head of the corner. " [Matt. xxi. 42. ] And from 
their own confession that Christ was the Son of David spoken 
of in the Psalms, He convicted them of folly in not 
acknowledging Him, the Son of David, for their Lord. 
[Matt. xxii. 45.] 

After these final hours of Christ's public ministrations 
came those which ended the time of His humiliation. When, 
during that sad and solemn period, He would reveal to the 
Apostles that the traitor was to come from among themselves, 
He shews them how this had been already predicted in the 
Psalms, and that what is to happen will be in fulfilment of 
the Scripture, "He that eateth bread with Me hath lifted up 
his heel against Me." [John xiii. 18.] When He speaks of 
the feelings which the Jews entertained towards Him, again 
He goes to the Psalms, ' ' But this cometh to pass, that the 
word might be fulfilled that is written in their law, They 
hated Me without a cause." [John xv. 25.] His last act of 
common worship with them was when He and they sung the 
latter half of the great Hallelujah Hymn of the Passover 
[Psalms cxvi— cxviii. ] as they went forth to Gethsemane. And 
when He was on the Cross the words of the Psalmist form such 
an atmosphere of fulfilled prophecy around the Throne of His 
suffering, as to make a thoughtful Christian receive with 
respect the old tradition, that He recited the 22nd and 
following Psalms as far as the sixth verse of the 31st, before 
commending His soul into the hands of His Father, not in 
new words, but in those with which His Spirit had inspired 
David many ages before. [Luke xxiii. 46.] 

When the Apostles, then, began immediately to look for 
the Gospel in the Psalter, they followed with loving faith in 
the path which their Master had opened out to them by His 
words and example. And that this pathway was not opened 
out for a temporary object, only as one by which the Jews 
might be led through their own Scriptures to conviction, may 
be seen by the frequency with which St. Paul (who received 
his Gospel by direct revelation from his ascended Lord, and 
chiefly for ministrations among those who were not Jews) 
deals with the Psalms in the same manner. He writes to the 
Romans concerning the privileges which Christ brought home 
to Gentiles as well as Jews, and finds God's olden declaration 
of this truth in the words of the 18th Psalm, "For this cause 
I will confess to Thee among the Gentiles, and sing unto Thy 
Name ;" and again in the 117th Psalm, "Praise the Lord, all 
ye Gentiles ; and laud Him, all ye peojile." [Rom. xv. 9, 11.] 
Where we should otherwise least expect it he finds an 
allegorical allusion to the first spread of the Gospel ; and 
fixes the 19th as one of our Easter Psalms by shewing that 
"their sound went into all the earth, and their words unto 
the ends of the world," refers to the Apostles of the Sun of 
Righteousness, Who Himself, and Himself in them, was run- 
ning His course to extend the Light of salvation through all 
nations. How remarkably the Apostle draws out the depth 
of meaning contained in the Psalms to throw light on the 
argument of his Epistle to the Hebrews, is familiar to every 
thoughtful reader of the New Testament ; and some notes 
will be found under several Psalms in the following pages, 
connected with the meaning which he has given to them 
in that Epistle. 

This principle of interpretation has been adopted by the 
Church in the selection of Proper Psalms for days which com- 
memorate special epochs of our Lord's life and work ; and a 
careful consideration of these Proper Psalms will shew that 
the principle is recognized as one whose application is by no 
means intended to be limited to the most self-evident alle- 
gories and spiritual interpretations. In the choice of such 
Psalms as the 19th, 89th, and 132nd for Christmas Day, 
of the 40th and 88th for Good Friday, of those appointed 
for Ascension Day, and of the 68th, 104th, and 145th 
for Whitsunday, we sec the Church penetrating far below 
the surface into the mystical depths of the Psalter ; and 
finding there reasons why these rather than other Psalms 
should be taken on the lips of Christians to celebrate tho 
Incarnation, Death, and Ascension of our Lord, and tho 
marvellous operations of the Holy Spirit in carrying on tho 
work of God's glory in man's redemption. 



5°o 



an 3!ntrotiuction to tbe Psalter. 



There can be no doubt, therefore, that in thus using the 
Psalter as a treasury of truths respecting Christ and His 
Church, which God the Holy Ghost Himself has filled from 
the treasury of Divine wisdom, we are strictly following the 
course which our Lord and His Apostles first pointed out. 
And when, offering up to God of that which He has given us, 
we take these truths out of this treasury, and cause them to 
ascend to the Throne of His grace as the chief meaning of 
our words of praise, we make such a use of them as is most 
accordant with the habits of the saints, and with the teaching 
of our infallible Guide. Thus we praise Christ as God Whose 
Throne is from everlasting ; Christ Who comes in the Incar- 
nation, saying, " A Body hast Thou prepared Me ; " Christ, 
the Stone set at nought by the builders, but becoming the 
Head of the corner; Christ bearing the sins of the world, and 
saying, as the Representative of sinners, "Lord, rebuke Me 
not in Thine indignation ; " Christ, under the eclipse of sin 
borne for others, crying, " My God, My God, why hast Thou 
forsaken Me ? " Christ, reigning from His Cross, lifted up 
that He may draw all men unto Him ; Christ, awaking right 
early on the morning of the Resurrection ; Christ, the King 
of Glory, carrying our nature within the everlasting gates ; 
Christ, sitting on the right hand of God until all His enemies 



be made His footstool ; Christ, the true Vine of Unity and 
Sacramental life, brought out of Egypt that it might take 
root, and fill the land with a people wondrously made one 
with Christ Himself. 

Nor need we fear, even beyond those many applications of 
the Psalms in this manner which are given us in the New 
Testament, to seek for others also in uninspired wisdom and 
Christian common-sense : especially if we take for our guides 
the many holy and learned writers who have striven humbly, 
reverently, and with deep faith to follow the line so clearly 
marked out for them, and to search the Psalms for Him that 
hath the Key of David that they might make an acceptable 
offering of praise in their worship before the Ark. Such a 
use of the Psalter will give to those who sing it day by day, 
some experience of the devout and happy feelings which 
David himself had when he sang, "My soul shall be satis- 
fied, even as it were with marrow and fatness : when my 
mouth praiseth Thee with joyful lips." 

In the Annotations which are given with each Psalm in the 
following pages the principal object of the writer has been to 
draw out the spiritual meaning which has here been indicated. 
For historical and explanatory notes the reader is referred to 
the Annotated Bible. 



CLASSIFIED PSALMS. 



The Seven Penitential Psalms 
The Six Passion Psalms 
The Five Messianic Psalms 
The Fifteen Songs of Degrees 
The Great Hallelujah 



Tss. vi. xxxii. xxxviii. li. cii. exxx. cxliii. 
Pss. ii. xxii. xxxviii. lix. lxix. Ixxxviii. 
Pss. ii. xvi. xxii. xlv. ex. 
Pss. exx — exxxiv. 
Pss. cxiii — cxviii. 



THE PSALMS OF DAVID. 



Psalterium Davidicum ad usam Ecclesice Sarisburiensis. 



DAY 1. MORNING PRAYER. 
THE I. PSALM. 
Beatus vir, qui non abiit. 

BLESSED is the man that hath not walked 
in the counsel of the ungodly, nor stood 
in the way of sinners : and hath not sat in the 
seat of the scornful. 

2 But his delight is in the law of the Lord : 
and in His law will he exercise himself day and 
night. 

3 And he shall be like a tree planted by the 
water-side : that will bring forth his fruit in due 
season. 

4 His leaf also shall not wither : and look, 
whatsoever he doeth, it shall prosper. 

5 As for the ungodly, it is not so with them : 
but they are like the chaff, which the wind 
scattereth away from the face of the earth. 

6 Therefore the ungodly shall not be able to 
stand in the judgement : neither the sinners in 
the congregation of the righteous. 

7 But the Lord knoweth the way of the 
righteous : and the way' of the ungodly shall 
perish. 

THE II. PSALM. 

Quare fremuerunt gentes ? 

TT7~HY do the heathen so furiously rage to- 
V V gether : and why do the people imagine 
a vain thinsT 1 



Historical .*— 
David; the pro- 
mises made to him 
respecting the 
Messiah. [2 Sam. 
7-] 

Liturgical : — 
& $. f£. Sunday 
Mattins, 1st Noct. 
Easter Day and 
8ve Mattins. Corp. 
Christ., 1st Noct. 



II. 

Hist. David ; the 
promises made to 
him respecting the 
Messiah. [2 Sam. 

Liturg. Easter Day 
Mattins. 5b. 1§- 
|§. Sunday Mat- 
tins, 1st Noct. 
Christm. Mattins, 
1st Noct. Good 
Friday, 1st Noct. 

Passion Ps. 2. 

Messianic Ps. z. 



PSALMUS I. 

BEATUS vir qui non abiit in consilio impi- 
orum, et in via peccatorum non stetit : et 
in cathedra pestilentise non sedit : 

Sed in lege Domini voluntas ejus : et in lege 
Ejus meditabitur die ac nocte. 

Et erit tanquam lignum, quod plantatum est 
secus decursus aquarum : quod fructum suum 
dabit in tempore suo : 

Et folium ejus non defluet : et omnia quse- 
cunque faciet prosperabuntur. 

Non sic impii, non sic : sed tanquam pulvis 
quem projicit ventus a facie terrse. 



Ideo non resurgent impii in judicio 
peccatores in concilio justorum. 



neque 



Quoniam novit Dominus viam justorum : et 
iter impiorum peribit. 



PSALMUS II. 

QUAKE fremuerunt gentes : et populi meditati 
sunt inania? 



PSALM I. 

Beyond the obvious moral meaning of this Psalm, it contains 
a prophetic laudation of the holiness of Christ. He is "the 
Man " to Whom we sing, " Blessing, and glory, and wisdom, 
and thanksgiving, and honour, and power, and might," as 
the Lamb of God, Who is God, throughout the Psalms. In 
this particular Psalm He is praised as the one only wearer of 
our nature in Whom pure and perfect holiness has been found 
during the time of earthly sojourn and probation. In His 
temptation, He walked not in the counsel of the Wicked 
One, stood not in the way of sinners by yielding thereto, and 
refused the temporal cathedra which was offered Him (though 
it seemed to bring Him in a moment that sovereignty which 
could otherwise only be won through suffering), because it 
was the throne of the Evil One, the Prince of this world, and 
not the throne of the Cross. His delight was to do the will of 
Him that sent Him, in the day while there was glad sun- 
shine and time to work, and in the night too, when all was 
eclipse, and darkness, and sorrow. Being made perfect 
through suffering, He became the origin of perfection in 
others ; the Corn of Wheat cast into the ground to die and 
to spring up again with a power of life-giving in its own 

l N. Ti.— Only the text of the Psalms themselves is here printed, not- 
withstanding the above title : and they are placed in the order of the 
modern, not of the ancient Psalter : the ancient order being indicated in the 
central notes. The York and Hereford Breviaries had the same arrange- 
ment of the Psalter as the Salisbury. 



resurrection ; the Corn and Wine of the Tree of Life, planted 
by that River the streams whereof make glad the City of 
God ; a fruit of sacramental life for the regeneration, edifica- 
tion, and resurrection of souls. Nor can any of His work 
fail through any deficiency of its own ; for whatsoever He 
doeth, whether of grace towards men, or of Intercession 
towards God, it shall prosper, because it is His. 

As for The Ungodly who sets up his kingdom against that 
of Christ, opposing Him first by the Jews, then by the 
Heathen, and at all times by sin, the end will prove how 
great the contrast ! The Wind of Pentecost will at last 
scatter altogether all the opponents of the Kingdom of God, 
as it has been doing in part ever since its first sound was 
heard. For them there will be no defence in the dreadful 
Day of Judgement, nor any place in the Communion of glorified 
saints. Only the path which He has marked out, Who said, 
"I am the way," can lead to the Presence of God; and they 
who go in the path of the adversary must take their lot with 
him. 

Blessed is the follower of the Man Christ Jesus, who walks 
in His way, and endureth temptation with stedfastness ; for 
after his trial and victory he also shall receive a crown of 
life, which the Lord Jesus, the righteous Judge, hath pre- 
pared for them that love Him, that they may reign with 
Him in His glory. 

PSALM II. 

This is a Hymn, at once, of our Lord's suffering and of 



5°- 



€bc Psalms. 



1st Day. [Ps. 3.] 



2 The kings of the earth stand up, and the 
rulers take counsel together : against the Lord, 
and against "His Anointed. 

3 Let us break their bonds asunder : and cast 
away their cords from us. 

4 He that dwelleth in heaven, shall laugh 
them to scorn : the Lord shall have them in 
derision. 

5 Then shall He speak unto them in His wrath : 
and vex them in His sore displeasure. 

6 Yet have I set My King : upon My holy hill 
of Sion. 

7 I will preach the law, whereof the Lord hath 
said unto Me : Thou art My Son, this day have 
I begotten Thee. 

8 Desire of Me, and I shall give Thee the 
heathen for Thine inheritance : and the utmost 
parts of the earth for Thy possession. 

9 Thou shalt bruise them with a rod of iron : 
and break them in pieces like a potter's vessel. 

10 Be wise now therefore, O ye kings : be 
learned, ye that are judges of the earth. 

11 Serve the Lord in fear : and rejoice unto 
Him with reverence. 

12 'Kiss the Son, lest He be angry, and so 
ye perish from the right way : if His wrath be 
kindled (yea, but a little) blessed are all they 
that put their trust in Him. 

THE III. PSALM. 
Domine, quid multiplicati ? 

IOKD, how are they increased that trouble 
■^ me : many are they that rise against me. 

2 Many one there be that say of my soul : 
There is no help for him in his God. 

3 But Thou, O Lord, art my defender : Thou 
art my worship, and the lifter up of my head. 

4 I did call upon the Lord with my voice : 
and He heard me out of His holy hill. 

5 I laid me down and slept, and rose up again : 
for the Lord sustained me. 

6 I will not be afraid for ten thousands of the 



a i.e. His Messiah 
[Heb.l, His Christ 
lOrctkJ. 



5 rJojtcavSi; eciiTcW. 
ILXX.] 



c i.e. Offer Him hom- 
age as a Sovereign. 



III. 
Hist. David ; re- 
specting Absalom's 
rebellion. [2 Sam. 
15. 30; 16. 14; 17. 

22.) 

Liturg. S. S. %■ 
Sunday Mattins, 
1st Noct. 

Eastern. A daily 
Morning Psahn. 



Astiterunt reges terrae, et principes convenerunt 
in unum : adversus Dominum, et adversus Chris- 
tum Ejus. 

Dirumpamus vincula eorum : et projiciamus a 
nobis jugum ipsorum. 

Qui habitat in coelis irridebit eos : et Dominus 
subsannabit eos. 

Tunc loquetur ad eos in ira Sua : et in furore 
Suo conturbabit eos. 

Ego autem constitutus Sum Bex ab eo super 
Sion montem sanctum Ejus : praedicans pragceptum 
Ejus. 

Dominus dixit ad Me, Filius Meus es Tu : 
Ego hodie genui Te. 

Postula a Me, et dabo Tibi gentes hsereditatem 
Tuam : et possessionem Tuam terminos terrae. 

*Beges eos in virga ferrea : et tanquam vas 
figuli confringes eos. 

Et nunc reges intelligite : erudimini qui judi- 
catis terrain. 

Servite Domino in timore : et exultate Ei cum 
tremore. 

Apprehendite disciplinam, nequando irascatur 
Dominus : et pereatis de via justa. 

Cum exarserit in brevi ira Ejus : beati omnes 
qui confidunt in Eo. 



PSALMUS III. 

DOMINE, quid multiplicati sunt qui tribulant 
me ? multi insurgunt adversum me. 

Multi dicunt anitnas meae : Non est salus ipsi 
in Deo ejus. 

Tu autem, Domine, susceptor meus es : gloria 
mea, et exaltans caput meum. 

Voce mea ad Dominum clamavi : et exaudivit 
me de monte sancto Suo. 

Ego dormivi, et soporatus sum : et exsurrexi, 
quia Dominus suscepit me. 

Non timebo millia populi circumdantis me : 



His victory, and therefore a Psalm for Easter Day. Its true 
meaning is shewn by the quotations from it in Acts iv. 25, 
26, by SS. Peter and John, and by those in Acts xiii. 33, 
Heb. i. 5, and v. 5, by St. Paul. The manner in which it is 
quoted by the former may lead to the conclusion, however, 
that the Psalm is spoken of the mystical Body of Christ, as well 
as of the Messiah Himself ; and of the Church also it may, 
indeed, be sung that she gained her victory over the world 
by suffering. 

To this day the question may be asked, Why did the 
"heathen," and "the people 1 ' of the Jews, persecute Christ 
and His Church as they did ? " We will not have this Man 
to reign over us," was their cry for ages, as it is of the Jews 
still ; and yet God's irresistible law had gone forth that His 
eternally-begotten Son should establish a supreme spiritual 
Empire upon earth, which should gather within its embrace 
all nations, to make them "the Kingdoms of the Lord and 
of His Christ." And now the Good Shepherd has broken 
asunder all other universal empire, that He might guide and 
gather men with His staff into the unity of His fold. While 
the world cries to break away the bands and to cast away 
the yokes, He is ever crying, " Take My yoke upon you . . . 
for My yoke is easy, and My burden is light : " and the ven- 
geance of the Lord has been displayed in that loving compul- 
sion by which He has led His enemies to true wisdom and 
learning, by leading them to do reverent service and homage 
to the Son of Man. 

Thus the Cross of the Passion has become the triumphant 



Banner of the Resurrection ; and the sign of the Son of Man, 
which was once the badge of shame, surmounts the proudest 
tokens of earthly glory, to signify that He against Whom the 
world exalted itself in vain has become " King of kings and 
Lord of lords." 

PSALM III. 

In David, persecuted by his son Absalom, the light of 
Gospel analogy shews us a type of Christ coming to His own 
and His own receiving Him not. On Palm Sunday the 
multitude led Him in triumph to Jerusalem, but on Good 
Friday they led Him before Herod and Pilate ; so that they 
were "increased" that troubled Him by rejecting Him, and 
become "many" that rose against Him, "saying, Crucify 
Him, crucify Him." Literally, the mockers said, "He 
trusted in God ; let Him deliver Him now, if He will have 
Him : " figuratively, the whole world looked on His Passion 
and said, " We did esteem Him stricken, smitten of God, 
and afflicted." 

But, as in the preceding Psalm, the voice of sorrow is turned 
into a song of joy ; and in the depths of His Passion the 
suffering Man of Sorrows could say, ' ' Father, into Thy 
hands I commend My spirit," knowing that He would be the 
Lifter up of His head in the Resurrection and in the coming 
Kingdom. 

So may the Church take up the words of Christ, and set 
aside all fear when the world opposes the work of God, know- 



1st Day. [Ps. 4, 5. 



€f)C psalms. 



50: 



people : that have set themselves against me 
round about. 

7 Up, Lord, and help me, O my God : for 
Thou smitest all mine enemies upon the cheek- 
bone ; Thou hast broken the teeth of the ungodly. 

8 Salvation belongeth unto the Lord : and 
Thy blessing is upon Thy people. 



THE IV. PSALM. 
Cum invocarem. 



of 



HEAR me when I. call, O God or my 
righteousness : Thou hast set me at 
liberty when I was in trouble ; have mercy upon 
me, and hearken unto my prayer. 

2 O ye sons of men, how long will ye blas- 
pheme Mine honour : and have such pleasure in 
vanity, and seek after "leasing 1 ? 

3 Know this also, that the Lord hath chosen 
to Himself the man that is godly : when I call 
upon the Lord, He will hear me. 

4 Stand in awe, and sin not : commune with 
your own heart, and in your chamber, and be 
still. 

5 Offer the sacrifice of righteousness : and put 
your trust in the Lord. 

6 There be many that say : Who will shew us 
any good 1 

7 Lord, lift Thou up : the light of Thy 
countenance upon us. 

8 Thou hast put gladness in my heart : since 
the time that their corn and wine and oil increased. 

9 I will lay me down in peace, and take my 
rest : for it is Thou, Lord, only that makest me 
dwell in safety. 

THE V. PSALM. 
Verba mea auribus. 

PONDER my words, O Lord : consider my 
meditation. 
2 O hearken Thou unto the voice of my calling, 
my King, and my God : for unto Thee will I 
make my prayer. 



IV. 

Hist. David ; re- 
specting Absalom's 
rebellion. 

Lilurg. S. $• |§. 
Easter Eve, Corp. 
Chr., ist Noct. 
Maundy Th., 
Prime, Martyrs. 
Confessors, 2nd 
Noct. Compline. 

a i.e. Lying. 



V. 

Hist. David ; re- 
specting Absalom's 
rebellion. 

Liturg. s. !• pj. 

Monday Lauds. 
Martins of the de- 
parted. Martyrs, 
Confessors, 2nd 
Noct. St. Michael, 
ist Noct. 



exsurge, Domine, salvuui me fac, Deus 
meus. 

Quoniam Tu percussisti omnes adversantes mihi 
sine causa : dentes peccatorum contrivisti. 

Domini est salus : et super populum Tuum 
benedictio Tua. 



PSALMUS IV. 

CUM invocarem exaudivit me Deus justitice 
mese : in tribulatione dilatasti mihi. 
Miserere mei : et exaudi orationem meam. 

Filii hominum, usquequo gravi corde 1 ut quid 
diligitis vanitatem, et quseritis mendacium? 

Et scitote quoniam mirificavit Dominus sanc- 
tum Suum : Dominus exaudiet me cum clama- 
vero ad Eum. 

Irascimini, et nolite peccare : quae dicitis in 
cordibus vestris, et in cubilibus vestris com- 
pungimini. 

Sacrificate sacrificium justitias, et sperate in 
Domino : multi dicunt, Quis ostendit nobis bona 1 



Signatum est super nos lumen vultus Tui, 
Domine : dedisti lsetitiam in corde meo. 

A fructu frumenti, vini, et olei sui : multipli- 
cati sunt. 

In pace in idipsum : dormiam et requiescam. 

Quoniam Tu, Domine, singulariter in spe : 
constituisti me. 



PSALMUS V. 

~T7~ERBA mea auribus percipe, Domine : in- 

V tellige clamorem meum. 

Intende voci orationis mese : Rex meus et 
Deus meus. 



ing that One has said, "The gates of hell shall not prevail 
against it." 

So may each member of Christ lay them down to rest night 
by night, knowing that there is One Who will "lighten our 
darkness ; " and at the last lay them down to the sleep of the 
grave, saying, "I know that my Redeemer liveth," — "If we 
believe that Jesus died and rose again, even so them also that 
sleep in Jesus will God bring with Him." 

PSALM IV. 

It is the last verse, probably, of this Psalm which has 
marked it out as the first of the Compline or late Evensong 
Psalms throughout the Eastern and the Western Church ; but 
a general tone of thankfulness for rest after trouble, toil, and 
sorrow, pervades the whole Psalm, and fits it for the place 
which it has so universally occupied in the devotions of the 
Church. 

Uttered in the person of Christ, it is an expansion of His 
commendation prayer, and applies to that moment when, 
while the world was still standing in awe at the supernatural 
darkness, He cried of " the Sacrifice of Righteousness," "It is 
finished." Doubtless a ray of Divine light comforted the 
broken heart of the dying Jesus as He commended His soul 
to His Father. He knew that the Lord had heard Him, and 
would glorify again the Name which He had already glorified. 
And so while the people said, "He saved others, Himself He 
cannot save," Jesus looked forth on the travail of His soul, 



and was satisfied. The Life-giving Corn and Wine had been 
perfected, the Unction from the Holy One had been bought 
by the atoning blood, and now for ever was the Sufferer set 
at liberty, in peace to take His rest. 

Even thus is the true peace and rest of the Church to be 
found in the Sacramental Life by which it is made the 
mystical Body of Christ ; and whether in life or in death, the 
members of that Body may dwell safely and in hope, through 
Him Who is the Corn, the Wine, and the Oil of their souls. 

It has been said of these four Psalms which open the 
Psalter that they contain an epitome of the Gospel. In the 
1st we have the Life of Christ, in the 2nd His Passion, in 
the 4th His Death and Burial, in the 3rd His Resurrection. 

PSALM V. 

The third verse of this Psalm appears to indicate that it 
was composed for morning use ; and both in the Eastern and 
the Western systems it is thus appropriated to the second 
Morning Service, or Lauds, on Monday. 

It is, throughout, the voice of the Church speaking to 
Christ. As in the dawn of its existence the Church prayed 
that the Lord would grant unto His servants that with all 
boldness they might speak His Word, and that He would 
stretch forth His hand to work signs and wonders ; so now 
does she direct her constant prayer that His Presence may 
bless the opening day, and that lie will direct her way. 

It is well, in using this and other Psalms in which tho 



504 



€i)C psalms. 



1st Day. [Ps. 6.] 



3 My voice shalt Thou hear betimes, O Lord : 
early in the morning will I direct my prayer unto 
Thee, and will look up. 

4 For Thou art the God that hast no pleasure 
in wickedness : neither shall any evil dwell with 
Thee. 

5 Such as be foolish shall not stand in Thy 
sight : for Thou hatest all them that work vanity. 

6 Thou shalt destroy them that speak leasing : 
the Lord will abhor both the bloodthirsty and 
deceitful man. 

7 But as for me, I will come into Thine house, 
even upon the multitude of Thy mercy : and in 
Thy fear will I worship toward Thy holy temple." 

8 Lead me, O Lord, in Thy righteousness, 
because of mine enemies : make Thy way plain 
before my face. 

9 For there is no faithfulness in his mouth : 
their inward parts are very wickedness. 

10 Their throat is an open sepulchre : they 
natter with their tongue. 

11 Destroy Thou them, O God, let them 
perish through their own imaginations : cast 
them out in the multitude of their ungodliness ; 
for they have rebelled against Thee. 

12 And let all them that put their trust in 
Thee rejoice : they shall ever be giving of thanks, 
because Thou defendest them ; they that love 
Thy Name, shall be joyful in Thee ; 

i3 For Thou, Lord, wilt give Thy blessing 
unto the righteous : and with Thy favourable 
kindness wilt Thou defend him as with a shield. 



Day 1. EVENING PRAYER. 

THE VI. PSALM. 

Domine, ne in furore. 

OLOB.D, rebuke me not in Thine indignation : 
neither chasten me in Thy displeasure. 

2 Have mercy upon me, Lord, for I am 
weak : O Lord, heal me, for my bones are vexed. 

3 My soul also is sore troubled : but, Lord, 
how long wilt Thou punish me ? 

4 Turn Thee, O Lord, and deliver my soul : 
O save me for Thy mercy's sake. 

5 For in death no man remembereth Thee : 
and who will give Thee thanks in the pit? 

6 I am weary of my groaning, every night 
wash I my bed : and water my couch with my 
tears. 



a Contp. i Sam. i. 9. 



VI. 

Hist. David ; re- 
specting Absalom's 
rebellion. 

Liturg. Ash-U'ed. 
Mattins. S.g-P?. 
Sunday Mattins, 
1st Noct. Mattins 
of the departed. 

Penitential Ps. 2. 



Quoniam ad Te orabo, Domine : mane exaudies 
vocem meam. 

Mane astabo Tibi et videbo : quoniam non 
Deus volens iniquitatem Tu es. 

Neque habitabit juxta Te malignus : neque 
permanebunt injusti ante oculos Tuos. 

Odisti omnes qui operantur iniquitatem : per- 
des omnes qui loquuntur mendacium. 

Virum sanguinum et dolosum abominabitur 
Dominus : ego autem in multitudine misericordiae 
True. 

Introibo in domum Tuam : adorabo ad tem- 
plum sanctum Tuum in tiniore Tuo. 

Domine, deduc me in justitia Tua propter 
inimicos meos : dirige in conspectu Tuo viam 
meam. 

Quoniam non est in ore eorum Veritas : cor 
eorum vanmn est. 

Sepulchrum patens est guttur eorum ; linguis 
suis dolose agebant : judica illos Deus. 

Decidant a cogitationibus suis ; secundum 
multitudinem impietatum eorum expelle eos : 
quoniam irritaverunt Te, Domine. 

Et lastentur omnes qui sperant in Te : in 
ceternum exsultabunt, et habitabis in eis. 

Et gloriabuntur in Te omnes qui diligunt 
Nomen Tuum : quoniam Tu benedices justo. 

Domine, ut scuto bonas voluntatis Tuae : 
coronasti nos. 



PSALMUS VI. 

DOMINE, ne in furore Tuo arguas me : neque 
in ira Tua corripias me. 

Miserere mei, Domine, quoniam infirmus sum : 
sana me Domine, quoniam conturbata sunt ossa 
mea. 

Et anima mea turbata est valde : sed Tu, 
Domine, usquequo? 

Convertere, Domine, et eripe animam meam : 
salvum me fac propter misericordiam Tuam. 

Quoniam non est in morte qui memor sit Tui : 
in inferno autem quis confitebitur Tibi % 

Laboravi in gemitu meo, lavabo per singulas 
noctes lectum meum : lacrymis meis stratum 
meum rigabo. 



destruction of enemies is spoken of, to remember that they 
are God's enemies, and the enemies of His Church and law, 
against whom the words are uttered, and that the destruc- 
tion of evil for the salvation of the repentant evil-doer is the 
highest exercise of Divine mercy. Nor must it be forgotten 
that as wickedness is essentially hateful to the All-Good, so 
there is a "wrath" even "of the Lamb," Whose meekness 
and love are infinite. 

PSALM VI. 

In this first of the seven Penitential Psalms we begin to 
hear the voice of our Redeemer speaking as One upon Whom 
the Lord hath laid the iniquity of us all, and Whose visage 
was marred more than any man's in the awful hours of dark- 
ness which He suffered upon the Cross. No one was ever so 
humbled by sin as the Son of God, Who condescended to a 
shameful death for sinners : no one ever so felt the wrath of 



God poured out upon him as He Whose loving heart was 
broken by the rebuke of the Lord, so that He cried, "My 
God, My God, why hast Thou forsaken Me ? " Yet, as God 
has said, "As many as I love I rebuke and chasten," so His 
love for sinners was shewn in the chastisement which was 
laid upon the Redeemer of sinners, and in the rebuke 
which shed forth that Redeemer's Blood for their salva- 
tion. 

Since our Lord and Saviour thus condescended to be so 
entirely one of ourselves that He was "made sin for us," and 
could utter the words of one bowed down by the burden, so 
has He thus set us an example of words wherein each sinner 
may turn to God with words of penitence in deprecation of 
His indignation and displeasure. And as the darkness passed 
away with the returning Light of the Father's Presence, so 
can all sinners hope that a penitential confession of sin will 
end in words of joy through the application of the healing 
absolution, " Thy sins are forgiven thee," 



1st Day. [Ps. 7.] 



Cfcc Psalms. 



505 



7 My beauty is gone for very trouble : and 
worn away because of all mine enemies. 

8 Away from me, all ye that work vanity : for 
the Lord hath heard the voice of my weeping. 

9 The Lord hath heard my petition : the 
Lord will receive my prayer. 

10 All mine enemies shall be confounded, and 
sore vexed : they shall be turned back, and put 
to shame suddenly. 

THE VII. PSALM. 
Domine, Deus meus. 

OLORD my God, in Thee have I put my 
trust : save me from all them that perse- 
cute me, and deliver me ; 

2 Lest he devour my soul like a lion, and tear 
it in pieces : while there is none to help. 

3 O Lord my God, if I have done any such 
thing : or if there be any wickedness in my 
hands ; 

4 If I have rewarded evil unto him that dealt 
friendly with me : yea, I have delivered him that 
without any cause is mine enemy ; 

5 " Then let mine enemy persecute my soul, and 
take me : yea, let him tread my life down upon 
the earth, and lay mine honour in the dust. 

6 Stand up, O Lord, in Thy wrath, and lift 
up Thyself, because of the indignation of mine 
enemies : arise up for me in the judgement that 
Thou hast commanded. 

7 And so shall the congregation of the people 
come about Thee : for their sakes therefore lift 
up Thyself again. 

8 The Lord shall judge the people ; give 
sentence with me, O Lord : according to my 
righteousness, and according to the innocency 
that is in me. 

9 let the wickedness of the ungodly come 
to an end : but guide Thou the just. 

10 For the righteous God : trieth the very 
hearts and reins. 

1 1 My help cometh of God : Who preserveth 
them that are true of heart. 

1 2 God is a righteous Judge, strong, and patient : 
and God is provoked every day. 

13 *If a man will not turn, He will whet His 
sword : He hath bent His bow, and made it 
ready. 

14 He hath prepared for him the instruments 
of death : He ordaineth His arrows against the 
persecutors. 



VII. 

Hist. David ; re- 
specting Absalom's 
rebellion. 

Litnr?. %>. If. $?. 
Sunday Mattins, 
1st Noct. Mattins 
of the departed. 



a Com/'. Job 31 
passittt. 



b Comp. Deut. 32. 
4"- 



Turbatus est a furore oculus meus : inveteravi 
inter omnes inimicos meos. 

Discedite a me omnes qui operamini iniqui- 
tatem : quoniam exaudivit Dominus vocem fietus 
mei. 

Exaudivit Dominus deprecationem meam : 
Dominus orationem meam suscepit. 

Erubescant et conturbentur vehementer omnes 
inimici mei : convertantur et erubescant valde 
velociter. 



PSALMUS VII. 

DOMINE, Deus meus, in Te speravi : salvum 
me fac ex omnibus persequentibus me, et 
libera me. 

JSTequando rapiat ut leo animam meam : dum 
non est qui redimat, neque qui salvum faciat. 

Domine, Deus meus, si feci istud : si est 
iniquitas in manibus meis. 



Si reddidi retribuentibus milii mala 
merito ab inimicis meis inanis. 



decidam 



Persequatur inimicus animam meam et compre- 
hendat, et conculcet in terra vitam meam : et 
gloriam meam in pulverem deducat. 

Exsurge, Domine, in ira Tua : et exaltare in 
finibus inimicorum meorum. 

Et exsurge, Domine, Deus meus, in przecepto 
quod mandasti : et synagoga populorum circun- 
dabit Te. 

Et propter hanc in altum regredere : Dominus 
judicat populos. 

Judica me, Domine, secundum justitiam meam : 
et secundum innocentiam meam super me. 



Consumetur nequitia peccatorum, et diriges 
justum : scrutans corda et renes Deus. 

Justum adjutorium meum a Domino : Qui 
salvos facit rectos corde. 

Deus Judex Justus, fortis, et patiens : numquid 
irascitur per singulos dies? 

Nisi conversi fueritis, gladium Suum vibravit : 
arcum Suum tetendit, et paravit ilium. 

Et in eo paravit vasa mortis : sagittas Suas 
ardentibus effecit. 



PSALM VII. 

The second verse of this Psalm points out the adversary 
spoken of as that one of whom St. Peter speaks as a roaring 
lion walking about seeking whom he may devour ; and of 
whom David had already found an evil type when he was 
guarding the flock intrusted to him by his father. [1 Sam. 
xvii. 34.] And since the adversary is Satan, so the Person 
speaking must be Christ, the seed of the woman persecuted 
by the tivil One, the seed of the serpent whose head He was 
to bruise. Many a lamb had the lion seized out of the flock, 
and at last he strove to tear in pieces the Lamb of God Him- 
self. All through the Psalm it is this personal adversary 
who is spoken of ; and even when the enemies of Christ are 
represented as many, the one power and influence by which 
they are moved is recalled to our minds by the interchange 
of the plural and the singular number. 



The plea of innocence which I made in the third, fourth, 
and fifth verses is mingled with a prophetic foreshadowing 
of that which is now history, that " He Who did no sin, 
neither was guile found in His mouth," was yet " made sin " 
for us, had His holy body torn in pieces, His soul persecuted, 
His life trodden down upon the earth, and His honour laid in 
the dust. Thus David in his affliction prophetically personi- 
fied Him Whose bitter Passion wrought out the Atone- 
ment, and Who, "while we were enemies, yet died for 
us." 

Then, as in previous Psalms, a sudden transition takes 
place from the "dust "of death to the "lifting up " of the 
Resurrection. In one sense it is the voice of Christ calling 
upon His Father to glorify His Name now that the purpose 
of His humiliation and suffering is accomplished : in another 
it is the voice of the Church calling upon Christ to lift up 
Himself again in the Resurrection for the sake of thoso whom 



5o6 



Cfje Psalms. 



2nd Day. [Ps. 8, 9.] 



15 Behold, he travail eth with mischief : he 
hath conceived sorrow, and brought forth ungod- 
liness. 

16 He hath graven and digged up a pit : and 
is fallen himself into the destruction that he made 
for other. 

17 For his "travail shall come upon his own 
head : and his wickedness shall fall on his own 
pate. 

18 I will give thanks unto the Lord, accord- 
ing to His righteousness : and I will praise the 
Name of the Lord most High. 

THE VIII. PSALM. 
Domine, Dominus noster. 

OLORD our Governour, how excellent is Thy 
Name in all the world : Thou that hast 
set Thy glory above the heavens. 

2 Out of the mouth of very babes and suck- 
lings hast Thou ordained strength, because of 
Thine enemies : that Thou mightest still the 
enemy and the avenger. 

3 *For I will consider Thy heavens, even the 
works of Thy fingers : the moon and the stars 
which Thou hast ordained. 

4 What is man, that Thou art mindful of him : 
and the son of man, that Thou visitest him 1 

5 Thou madest him lower than the angels : to 
crown him with glory and worship. 

6 Thou makest him to have dominion of the 
works of Thy hands : and Thou hast put all 
things in subjection under his feet ; 

7 All sheep and oxen : yea, and the beasts of 
the field ; 

8 The fowls of the air, and the fishes of the 
sea : and whatsoever walketh through the paths 
of the seas. 

9 O Lord our Governour : how excellent is 
Thy Name in all the world. 

DAY 2. MORNING PRAYER. 
THE IX. PSALM. 
Confitebor Tibi. 

I WILL give thanks unto Thee, O Lord, with 
my whole heart : I will speak of all Thy 
marvellous works. 



a i.e. " Trouble," 
in the sense of 
painstaking, or la- 
bour. 



VIII. 

Hist. David ; re- 
specting his victory 
over Goliath. 

Liturg. Ascension 
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Mattins. Ascension 
Day. St. Michael, 
All Saints. B.V. M., 
Virg. and Matr., ist 
Noct. Inv. and 
Ex. Cross Mattins. 
Martyrs, 2nd Noct. 

b Cotnf. Luke ir. 



IX. 

Hist. David ; re- 

spect'nj his victory 

over Goliath. 
Liturg. S. g. ??• 

Sunday Mattins, 

ist Noct. 



Ecce parturit injustitiam ; concepit dolorem : 
et peperit iniquitatem. 

Lacum aperuit, et efibdit eum : et incidit in 
foveam quam fecit. 

Convertetur dolor ejus in caput ejus : et in 
verticem ipsius iniquitas ejus descendet. 

Confitebor Domino secundum justitiam Ejus : 
et psallam Nomini Domini Altissimi. 



PSALMUS VIII. 

DOMINE Dominus noster : quam admirabile 
est Nomen Tuum in universa terra. 
Quoniam elevata est magnificentia Tua : super 
ccelos. 

Ex ore infantium et lactentium perfecisti 
laudem propter inimicos Tuos : ut destruas 
inimicum et ultorem. 

Quoniam videbo ccelos Tuos, opera digitorum 
Tuorum : lunam et Stellas quae Tu fundasti. 

Quid est homo, quod meinor es ejus 1 aut filiii3 
hominis quoniam visitas eum 1 

Minuisti eum paulominus ab angelis, gloria et 
honore coronasti eum : et constituisti eum super 
opera manuum Tuarum. 

Omnia subjecisti sub pedibus ejus ; oves et 
boves universas : insuper et pecora campi. 



Volucres cceli, et pisces maris : qui perambu- 
lant semitas maris. 

Domine Dominus noster : quam admirabile 
est Nomen Tuum in universa terra. 



PSALMUS IX. 

CONFITEBOR Tibi, Domine, in toto corde 
meo : narrabo omnia mirabilia Tua. 



He has redeemed, that they who are partakers of His Death 
may also be partakers of His Life and His Glory. Then, 
although all forsook Him and fled, and none were left around 
Him but a congregation of wicked doers and cruel men, when 
He had ascended up on high, to take up His Divine Glory 
again, He should gather about Him in the Kingdom of the 
Resurrection a congregation of the people, whose multitude 
no man can number, out of all nations, and peoples, and 
tongues. " I, if I be lifted up, will draw all men unto 
Me." 

In the latter verses, the final subjugation of the Evil One 
is predicted, the second death of the lake of fire, and the 
bottomless pit into which the great enemy himself shall be 
cast. [Rev. xx. 10, 14.] Thus also the ninth verse is another 
form of the prayer, "Thy kingdom come . . . deliver us 
from evil : " a prayer that God may be all and in all. 

PSALM VIH. 

The Church sings this Psalm to the glory of the Son of 
Man, our Lord as Creator, and our Lord as Redeemer, Who 



has been crowned with the glory of an everlasting kingdom, 
and a never-ending Divine Worship in heaven and earth. 

The prophecy of the second verse is declared by Christ 
Himself to have been fulfilled by the children crying 
" Hosanna to the Son of David" as He rode into Jerusalem 
on Palm Sunday. We need not, however, suppose this to be 
its only fulfilment, for the Holy Innocents glorified the Holy 
Babe by their deaths, and an army of Holy Innocents "follow 
the Lamb whithersoever He goeth "in His glorified Kingdom. 
Above all other babes out of whose mouth strength has been 
ordained is He of Whom it is written, "Unto us a Child is 
born, unto us a Son is given, and His Name shall be called 
Wonderful, The mighty God. " 

Hence St. Paul guides us to that use of this Psalm which is 
specially marked out by its selection for Ascension Day : and 
"we see Jesus " in Him "Who was made a little lower than 
the angels for the suffering of death, crowned with glory 
and honour." But when we thus sing the glory of Him Who 
is the Alpha and Omega, — the Lord our Lord in the beginning, 
and the Lord our Lord in the end, — we may also remember 
that "both He that sanctifieth and they who are sanctified are 



2nd Day. [Ps. 9.] 



Cbe Psalms. 



507 



2 I will be glad and rejoice in Thee : yea, my 
songs will I make of Thy Name, O Thou most 
Highest. 

3 "While mine enemies are driven back : they 
shall fall and perish at Thy presence. 

4 For Thou hast maintained my right and my 
cause : Thou art set in the throne that judgest 
right. 

5 Thou hast rebuked the heathen, and de- 
stroyed the ungodly : Thou hast put out their 
name for ever and ever. 

6 O thou enemy, destructions are come to a 
perpetual end : even as the cities which thou 
hast destroyed ; their memorial is perished with 
them. 

7 But the Lord shall endure for ever : He 
hath also prepared His seat for judgement. 

8 For He shall judge the world in righteous- 
ness : and minister true judgement unto the 
people. 

9 The Lord also will be a Defence for the 
oppressed : even a Refuge in due time of trouble. 

10 And they that know Thy Name, will put 
their trust in Thee : for Thou, Lord, hast never 
failed them that seek Thee. 

110 praise the Lord Which dwelleth in Sion : 
shew the people of His doings. 

12 For, when He maketh inquisition for blood, 
He remembereth them : and forgetteth not the 
complaint of the poor. 

13 Have mercy upon me, O Lord, consider 
the trouble which I suffer of them that hate 
me : Thou that liftest me up from the gates of 
death. 

14 That I may shew all Thy praises within 
the Sports of the daughter of Sion : I will rejoice 
in Thy salvation. 

15 The heathen are sunk down in the pit that 
they made : in the same net which they hid 
privily, is their foot taken. 

16 The Lord is known to execute judgement : 
the ungodly is trapped in the work of his own 
hands. 

17 The wicked shall be turned into hell : and 
all the people that forget God. 

18 For the poor shall not alway be forgotten : 
the patient abiding of the meek shall not perish 
for ever. 

19 Up, Lord, and let not man have the upper 
hand : let the heathen be judged in Thy sight. 

20 Put them in fear, O Lord : that the heathen 
may know themselves to be but men. 



a John 18.6. 
28.4. 



Laetabor et exultabo in Te : psallam Noruini 
Tuo, Altissime. 

In convertendo inimicum meum retrorsum : 
infirmabuntur, et peribunt a facie Tua. 

Quoniam fecisti judicium meum et causam 
meam : sedes super thronum qui judicas justitiam. 

Increpasti gentes, et periit impius : nomen 
eorum delesti in asternum et in steculum sseculi. 

Inimici defecerunt framese in finein : et civitates 
eorum destruxisti. 

Periit memoria eorum cum sonitu : et Dominus 
in aeternuin permanet. 

Paravit in judicio thronum Suum : et Ipse 
judicabit orbem terras in aequitate ; judicabit 
populos in justitia. 

Et factus est Dominus refugium pauperi : 
adjutor in opportunitatibus, in tribulatione. 

Et sperent in Te qui noverunt Nomen Tuum : 
quoniam non dereliquisti quasrentes Te, Domine. 

Psallite Domino, Qui habitat in Sion : annun- 
tiate inter gentes studia Ejus. 

Quoniam requirens sanguinem, eorum recor- 
datus est : non est oblitus clamorem pauperum. 

Miserere mei, Domine : vide humilitatem 
meam de inimicis meis. 

Qui exaltas me de portis mortis : ut annuntiem 
omnes laudationes Tuas in portis filiee Sion. 



Exultabo in salutari Tuo 
in interitu quern fecerunt. 



infixas sunt gentes 



In laqueo isto quern absconderunt : compre- 
hensus est pes eorum. 

Cognoscetur Dominus judicia faciens : in operi- 
bus manuum suarum comprehensus est peccator. 

Convertantur peccatores in infernum : omnes 
gentes quae obliviscuntur Deum. 

Quoniam non in finem oblivio erit pauperis : 
patientia pauperum non peribit in finem. 

Exurge, Domine; non confortetur homo : judi- 
centur gentes in conspectu Tuo. 

Constitue, Domine, legislatorem super eos : ut 
sciant gentes quoniam homines sunt. 



all of one," and that we sing also of the exaltation of human 
nature by its union with Him through His Incarnation and 
Ascension. 

PSALM IX. 

A song of Christ and of His Church, setting forth the 
triumph of His Person and His work, and giving thanks 
because He Who became poor for our sakes hath made many 
rich to the glory of God. 

The marvellous works of God in the miracles of grace are 
even more worthy to be sung than those which surround us 
in the miracles of Creation and Providence. Especially in 
that miracle of grace from which all others spring, that of our 
Lord's Incarnation: "Croat is the mystery of godliness; 
God was manifest in the flosh," the angels and thoso who 
recognized their Saviour rejoiced, while the enemy was con- 
founded and death vanished in presence of Him Who is the 



Life. As the multitude with swords and staves who came to 
take Jesus went backward and fell to the ground at the pro- 
clamation of the Incommunicable Name, and as the keepers 
became as dead men in sight of the Resurrection glory, so the 
darkness of heathenism fled before the Light of the world, 
the universally destructive empire of the Enemy of God and 
man was broken up, and the Throne of the Cross was 
established for ever. 

The "inquisition for blood " speaks of that blood of which 
the Jews said, "Let it be on us and on our children,'' and 
which spoaketh better things than that of Abel ; the com- 
plaint of the Poor, crying up to God, "Father, forgive them : 
for they know not what tiny do." It speaks also of the 
blood of the martyrs, Stephen praying, "Lord, lay not this 
sin to their charge," and the souls under the altar crying, 
"Lord, how long, Lord, holy and true, dost Thou not 
judge and avenge our blood on thorn that dwell on the earth '! " 

In the continued prayer for mercy and deliverance, an 



5 o8 



C&e Psalms. 



2nd Day. [Ps. 10.] 



THE X. PSALM. 

Ut quiil, Dominc ? 

~TT7~HY standest Thou so far off, Lord : and 
» V hidest Thy face in the needful time of 
trouble 1 

2 The ungodly for his own lust doth persecute 
the poor : let them be taken in the crafty wiliness 
that they have imagined. 

3 For the ungodly hath made boast of his own 
heart's desire : and speaketh good of the covetous 
whom God abhorreth. 

4 The ungodly is so proud, that he careth not 
for God : neither is God in all his thoughts. 

5 His ways are alway grievous : Thy judge- 
ments are far above out of his sight, and there- 
fore defieth he all his enemies. 

6 For he hath said in his heart, Tush, I shall 
never be cast down : there shall no harm happen 
unto me. 

7 His mouth is full of cursing, deceit, and 
fraud : under his tongue is ungodliness and 
vanity. 

8 He sitteth lurking in the thievish corners of 
the streets : and privily in his lurking dens doth 
he murder the innocent ; his eyes are set against 
the poor. 

9 For he lieth waiting secretly, even as a lion 
lurketh he in his den : that he may ''ravish the 
poor. 

10 He doth ravish the poor : when he getteth 
him into his net. 

11 He falleth down, and humbleth himself : 
that the congregation of the poor may fall into 
the hands of his captains. 

12 He hath said in his heart, Tush, God hath 
forgotten : He hideth away His face, and He will 
never see it. 

13 Arise, O Lord God, and lift up Thine 
hand : forget not the poor. 

14 Wherefore should the wicked blaspheme 
God : while he doth say in his heart, Tush, Thou 
God carest not for it. 

15 Surely Thou hast seen it : for Thou behold- 
est ungodliness and wrong. 

16 That Thou mayest take the matter into 
Thine hand : the poor committeth himself unto 
Thee ; for Thou art the Helper of the friendless. 



In continuation of 
Vs. 9. 



[PSALMUS IX. v. 22.] 

"TT quid, Doming, recessisti longe : despicis 
\~J in opportunitatibus, in tribulatione 1 



Dum superbit impius, incenditur pauper 
prehenduntur in consiliis quibus cogitant. 



com- 



Quoniain laudatur peccator in desideriis annua; 
suae : et iniquus benedicitur. 

Exacerbavit Dominum peccator : secundum 
multitudinem irae suae non quairet. 

Non est Deus in conspectu ejus : inquinatae 
sunt via? illius in omni tempore. 

Auferuntur judicia Tua a facie ejus : omnium 
inimicorum suorum dominabitur. 

Dixit enim in corde suo : Non movebor a gene- 
ratione in generationem sine malo. 

Cujus maledictione os plenum est, et amaritu- 
dine, et dolo : sub lingua ejus labor et dolor. 

Sedet in insidiis cum divitibus in occultis : ut 
interficiat innocentem. 

Oculi ejus in pauperem respiciunt : insidiatur 
in abscondito, quasi leo in spelunca sua. 

Insidiatur ut rapiat pauperem : rapere pauperem 
dum attrahit eum. 



In laqueo suo humiliabit eum : inclinabit se, et 
cadet cum dominatus fuerit pauperum. 

Dixit enim in corde suo ; Oblitus est Deus : 
avertit faciem Suam ne videat in finem. 

Exurge, Domine Deus, et exaltetur manus 
Tua : ne obliviscaris pauperum. 

Propter quid irritavit impius Deum ? dixit 
enim in corde suo, Non requiret. 

Vides ; cpuoniam Tu laborem et dolorem con- 
sideras : ut tradas eos in manus Tuas. 

Tibi derelictus est pauper : orphano Tu eris 
adjutor. 



illustration is given of the oneness which Christ establishes 
between Himself and the Church. When Saul hunted down 
the members of Christ to slaughter, the Lord met him and 
said, "Saul, Saul, why persecutest thou Me?" In the same 
manner the Voice of the Head is heard speaking of the 
"trouble" which He suffers in His members from them that 
hate Him ; and with His mystical Body He prays to the 
Divine Nature, Arise, Lord, in the power of the Resurrec- 
tion, and establish the Poor in His kingdom as a Lawgiver 
and a Saviour. 

PSALM X 

"Man's necessity is God's opportunity, " yet the cry with 
which this Psalm opens expresses literally the utter forsaken- 
ness of Christ even "in opportunitatibus, in tribulatione," 
when the Lord is to all others a defence and a refuge : to such 
an utter depth of persecution and suffering did "the Poor" 
descend for the sake of those He came to save. 

This Psalm is in reality a continuation of the 9th, as it is 
written in the LXX and the Vulgate, and as is shewn by the 
initial letters of the verses, which in the Hebrew form the 
Alphabet, beginning with the first verses of the 9th and 
ending with the last verses of the 10th. 



But as the enemies of the Poor in the former Psalm are 
the heathen, persecuting Christ and His Church from with- 
out, so in this they are from within, those of His own house- 
hold. Consequently this latter Psalm has ever been inter- 
preted of the troubles which the Church will have to under- 
go in the days of Antichrist, when the greatest enemy that 
has ever persecuted the mystical Body of Christ will arise 
from among its members. 

Antichristian pride is here predicted as if it would be a 
revivification in practical life of the first temptation that 
men "should be as Gods." And, as the enemies of Christ 
allied themselves with the covetous traitor, so it is a 
characteristic of the spirit of Antichrist that covetousness, 
which God declares to be the root of all evil, is by him spoken 
good of, and reckoned as a virtue. The unjust steward is 
commended, in such a spirit, because he was wise in his 
generation, that generation being narrowed within the bounds 
of this present life. 

It is, perhaps, more of this future conflict between the 
kingdom of the Poor and the kingdom of Antichrist, than of 
the personal sufferings of Christ in His Passion that this 
Psalm speaks. And the conclusion is a prophecy that 
although the eyes of those who follow the enemy of Christ 



2nd Day. [Ps. 11, 12.] 



Cbe pgalms. 



509 



17 Break Thou the power of the ungodly and 
malicious : take away his ungodliness, and Thou 
shalt find none. 

18 The Lord is King for ever and ever : and 
the heathen are perished out of the land. 

19 Lord, Thou hast heard the desire of the 
poor : Thou preparest their heart, and Thine ear 
hearkeneth thereto ; 

20 To help the fatherless and poor unto their 
right : that the man of the earth be no more 
exalted against them. 

THE XL PSALM. 
In Domino confido. 

IN the Lord put I my trust : how say ye then 
to my soul, that she should flee as a bird 
unto the hill 1 

2 For lo, the ungodly bend their bow, and 
make ready their arrows within the quiver : that 
they may privily shoot at them which are true of 
heart. 

3 For the foundations will be cast down : and 
what hath the righteous done 1 

4 The Lord is in His holy temple : the Lord's 
seat is in heaven. 

5 His eyes consider the poor : and His eyelids 
"try the children of men. 

6 The Lord *alloweth the righteous : but the 
ungodly, and him that delighteth in wickedness 
doth His soul abhor. 

7 Upon the ungodly He shall rain snares, fire 
and brimstone, storm, and tempest : this shall be 
their portion to drink. 

8 For the righteous Lord loveth righteous- 
ness : His countenance will behold the thing that 
is just. 



Day 2. 



Evening Prayer. 
the xii. psalm. 

Salvum me fac. 



HELP me, Lord, for there is not one godly 
man left : for the faithful are minished 
from among the children of men. 

2 They talk of vanity every one with his 
neighbour : they do but flatter with their lips, 
and dissemble in their double heart. 



XI. 

Hist. David ; when 
his life was threat- 
ened by Saul, [i 
Sam. 19. 1, 10, 18.] 

Liturg. g>. $. $. 
Sunday Mattins, 
1st Noct. Ascen- 
sion Day, St. Mi- 
chael, 1st Noct. 
Martyrs, 3rd Noct. 



a "trieth." [B. V.] 

b i.e. Approveth, in 
the sense of prov- 
ing true by assay. 



XII. 

Hist. Dnvid ; in time 
of some great dis- 
tress. 

Liturg. ft. $. ??. 
Sunday Mattins, 
1st Noct. 



Contere brachium peccatoris et maligni 
retur peccatum illius, et non invenietur. 



quae- 



Dominus regnabit in asternum et in saeculum 
saeculi : peribitis gentes de terra illius. 

Desiderium pauperum exaudivit Dominus : 
prseparationeni cordis eorum audivit auris Tua. 

Judicare pupillo et humili : ut non apponat 
ultra magnificare se homo super terrain. 



I 



PSALMUS X. 

N Doaiiisro confido : quomodo dicitis animae 
mese, Transmigra in montem sicut passer ? 



Quoniam ecce peccatores intenderunt arcum ; 
paraverunt sagittas suas in pharetra : ut sagittent 
in obscuro rectos corde. 

Quoniam quae perfecisti destruxerunt : Justus 
autem quid fecit ] 

Dominus in templo sancto Suo : Dominus in 
coelo sedes Ejus. 

Oculi Ejus in pauperem respiciunt : palpebrae 
Ejus interrogant filios hominum. 

Dominus interrogat justum et impium : qui 
autem diligit iniquitatem, odit animam Suam. 

Pluet super peccatores laqueos : ignis, et sul- 
phur, et spiritus procellarum, pars calicis eorum. 

Quoniam Justus Dominus, et justitias dilexit : 
aequitatem vidit vultus Ejus. 



PSaLMUS XL 

SALVUM me fac, Domine, quoniam defecit 
sanctus : quoniam diminuta? sunt veritates 
a filiis hominum. 

Vana locuti sunt unusquisque ad proximum 
suum : labia dolosa, in corde et corde locuti sunt. 



may be so wilfully blinded that they can see no God, no 
Christ, no world to come, yet God will hear the prayer of His 
Church, "Thy kingdom come," "the kingdoms of this world 
shall become the kingdoms of our Lord, and of His Christ, 
and He shall reign for ever and ever. " As Christ said, "I 
will not leave you orphans," so His promise will be fulfilled : 
the Poor shall enter on His reign of glory, the fatherless shall 
sit down with Him in the kingdom of His Father and theirs, 
and the power of Antichrist will be cast down, broken, and 
destroyed. 

PSALM XL 

This is, doubtless, spoken primarily of "Jesus Christ the 
Righteous," "the Holy One and the Just," "that Just One," 
against Whom the ungodly Jews bent their bows of hatred, 
and made ready their arrows of slander and false witness. 
For a short time He went away from them " unto a country 
near to the wilderness into a city called Ephraim, " probably 
between Jerusalem and Jericho ; but when His time was 
approaching, six days before the Passover, He returned to 
Jerusalem, going willingly to His sufferings. It may be that 
there was some advice given to Him identical with that 
implied in the opening verse of this Psalm, such as the words 



of St. Peter, "That be far from Thee, Lord;" or of the 
other disciples, " The Jews of late sought to stone Thee, and 
goest Thou thither again ? " In the same manner the Church 
has at times retired from the fierceness of persecution into the 
deserts of Egypt and Palestine, or the Catacombs of Rome ; 
but, with her Head, ever looking upward faithfully and 
beholding the Throne of the righteous Judge in Heaven. For 
a time He tries the Church as He tried the Righteous and the 
Poor Himself, but chastening as a Father : and the light of 
His countenance shining above all trial gives sure confidence 
that the just cause, the cause which is His own, will in the 
end most surely prevail. 

PSALM XII. 

This Psalm represents the mournful spirit in which Christ 
looked upon the unbelieving heart of the generation that 
beheld Him, and at the contradiction of sinners against Him- 
self. It is also the voice of His mystical Body, crying, "Lord, 
how long?" and praying for the Second Advent and perfect 
Dominion of the Son of Man. 

There were times in the life of our Lord when not even 
"His brethren" believed in Him. and when all forsook Him 



IO 



Cfjc IPsalm*. 



2nd Day. [Ps. 13, 14.] 



lips 



3 The Lord shall root out all deceitful 
and the tongue that speaketh proud things. 

4 Which have said. With our tongue will we 
prevail : we are they that ought to speak, who 
is lord over us ? 

5 Now for the comfortless troubles' sake of 
the needy : and because of the deep sighing of 
the poor ; 

6 I will up, saith the Lord : and will help 
every one from him that swelleth against him, 
and will set him at rest. 

7 The words of the Lord are pure words : 
even as the silver, which from the earth is tried, 
and purified seven times in the fire. 

8 Thou shalt keep them, O Lord : Thou shalt 
preserve him from this generation for ever. 

9 The ungodly walk on every side : when they 
are exalted, the children of men are put to 
rebuke. 

THE XIII. PSALM. 
Usquequo, Domine ? 

HOW long wilt Thou forget me, O Lord, for 
ever : how long wilt Thou hide Thy face 
from me ? 

2 How long shall I seek counsel in my soul, 
and be so vexed in my heart : how long shall 
mine enemies triumph over me? 

3 Consider and hear me, O Lord my God : 
lighten mine eyes, that I sleep not in death. 

4 Lest mine enemy say, I have prevailed 
against him : for if I be cast down, they that 
trouble me will rejoice at it. 

5 But my trust is in Thy mercy : and my 
heart is joyful in Thy salvation. 

6 I will sing of the Lord, because He hath 
dealt so lovingly with me : yea, I will praise the 
Name of the Lord most Highest. 

THE XIV. PSALM. 

Dixit iusipiens. 

°rpHE fool hath said in his heart : There is no 
-L God. 



XIII. 

Hist. David ; in time 
of some great dis- 
tress. 

Lititrg. %. "8. |Q. 
Sunday Mattins, 
ist Noct. 



XIV. 
Hist. David ; before 

and after bringing 

the Ark to Ziori. 

[Comf. Ps. 53.] 
Liturg. &. g. g. 

Sunday Mattins, 

ist Noct. B.V.M. 

Compline. 
a Comp. 1 Sam. 25. 

25. Ps. 53. 1. 



Disperdat Domino's universa labia dolosa : et 
linguam magniloquam. 

Qui dixerunt, Linguam nostram magnificabi- 
mus : labia nostra a nobis sunt ; quis noster 
dominus est ? 

Propter miseriam inopum, et gemitum pauper- 
urn : nunc exsurgam, dicit Dominus. 

Ponam in salutari : fiducialiter agam in eo. 



Eloquia Domini, eloquia casta ; argentum igne 
examinatum : probatum terra?, purgatum septu- 
plum. 

Tu, Domine, servabis nos, et custodies nos : 
a generatione hac in aeternum. 

In circuitu impii ambulant : secundum altitu- 
dinem tuam multiplicasti filios hominum. 



PSALMUS XII. 

TTSQITEQTJO, Domine, oblivisceris me in 
*-J finem? usquequo avertis faciem Tuam a 
me? 

Quamdiu ponam consilia in anima mea ? dolo- 
rem in corde meo per diem ? 

Usquequo exaltabitur inimicus meus super me? 
respice, et exaudi me, Domine Deus meus. 

Illumina oculos meos ne unquam obdormiam 
in morte : nequando dicat inimicus meus, Prse- 
valui adversus eum. 

Qui tribulant me exsultabunt si motus fuero : 
ego autem in misericordia Tua speravi. 

Exsultabit cor meum in salutari Tuo ; cantabo 
Domino qui bona tribuit mihi : et psallam Nomini 
Domini Altissimi. 



PSALMUS XIII. 
r^vIXIT insipiens in corde suo : Non est Deus. 



and fled. With rare exceptions those who accepted Him and 
His mission were but a "little flock," and while the whole 
nation of the Jews desired a temporal Sovereign who should 
re-establish their national independence, there were but few 
who faithfully " waited for the Redemption of Israel " by a 
spiritual Saviour. 

The details of the Psalm have a special application to the 
life of the Son of David. The three principal sects of the 
Jews, the Pharisees, Sadducees, and Herodians, tempted 
Him with flattering words, and endeavoured by dissembling 
to entice Him into some declaration which they could use 
against Him in their courts of law. But the words of the 
Lord were ever pure words ; the very officer sent to take 
Him said, "Never man spake like this Man;" and so com- 
pletely did He convict the tempters out of their own mouth, 
that at last "no man durst ask Him any more questions." 
They endeavoured to prevail with their tongue, but the 
Lord rooted out all deceitful lips by the Omniscient search- 
ing of that Word which is as a two-edged sword. 

It may be obseiwed that the " deep sighing of the Poor" is 
here brought into close association with the evil use of the 
tongue ; while in the Gospel it is recorded of our Lord that 
He looked up to heaven, and sighed when He was about to give 
the faculty of speech to one who had been always deaf and 
dumb. Doubtless He sighed, knowing that He gave that 
faculty subject to the man's freewill, and therefore subject 
to its use for evil as well as good. 



PSALM XIII. 

The voice of the mystical Body of Christ is here heard, 
with greater distinctness than in the preceding Psalm, 
expressing the longing of the Bride for the return of the 
Bridegroom. "The Spirit and the Bride say, Come." In 
the first two verses the cry of " the souls under the altar " is 
four times repeated ; but in such a manner as to remind the 
individual Christian that it is sin which causes the hiding of 
God's face from His children ; and that even when the Holy 
One Himself took such words as these upon His lips, it was 
because He was made sin for us, and in His own smitten and 
afflicted person represented a whole world of sinners. 

Like most Psalms of this mournful character, the 13th 
divides into three portions which illustrate the transition of 
our Lord from a state of suffering and persecution, through 
the humiliation of death, to the triumph of resurrection. 
The experience of the Lord in the flesh was the experience of 
His mystical Body, and is also the experience of each of His 
members : the Lord and His Church in their contest with the 
world, the particular Christian in his conflict with sin. It 
seems frequently as if the enemy were about to be able to 
say, "I have prevailed;" as if He that should have redeemed 
Israel had proved unable to do so, as if the Church could 
never overcome and counteract the work of Satan, as if the 
Christian soul was ever being cast down by the force of 
temptation. But as the darkness passed away from the 



3rd Day. [Ps. 15.] 



Cfce Psalms. 



511 



2 " They are corrupt, and become abominable in 
their doing : there is none that doeth good, no, 
not one. 

3 *The Lord looked down from heaven upon 
the children of men : to see if there were any 
that would understand, and seek after God. 

4 'But they are all gone out of the way, they 
are altogether become abominable : there is none 
that doeth good, no, not one. 

d 5 'Their throat is an open sepulchre, with their 
tongues have they deceived ; the poison of asps is 
under their lips. 

6 f Their mouth is full of cursing, and bitter- 
ness : their feet are swift to shed Hood. 

7 g Destruction and unhappiness is in their ivays, 
and the way of peace have they not known • there 
is no fear of God before their eyes. 

8 A Have they no knowledge, that they are all 
such workers of mischief : eating up my people 
as it were bread, and call not upon the Lord 1 ? 

9 'There were they brought in great fear, even 
where no fear was : for God is in the generation 
of the righteous. 

10 As for you, ye have made a mock at the 
counsel of the poor : because he putteth his trust 
in the Lord. 

1 1 *Who shall give salvation unto Israel out of 
Sion ] When the Lord turneth the captivity of 
His people : 'then shall Jacob rejoice, and Israel 
shall be glad. 

Day 3. MORNING PRAYER. 
THE XV. PSALM. 

Domine, quis habitabit ? 

IORD, who shall dwell in Thy tabernacle : or 
J who shall rest upon Thy holy hill 1 

2 Even he, that leadeth an uncorrupt life : and 
doeth the thing which is right, and speaketh the 
truth from his heart. 

3 '"He that hath used no deceit in his tongue, 
nor done evil to his neighbour : and hath not 
slandered his neighbour. 



a Ps. 53. 2. Rom. 
3. 10. 



b Ps. 53. 3. Rom. 
3. 11. 



c Ps. 53. 4. Rom. 3. 



d 5-7. These three 
verses are not in 
the Hebrew, and 
only in a few copies 
of the LXX. St. 
Paul quotes them 
from other Psalms, 
and this has led to 
their insertion as 
part of this, which 
lie has previously 
quoted. 

e Rom. 3. 13. 

./Rom. 3. 14, 15. 

g Rom. 3. 16-18. 



It Ps. 53- 5- 



■ Ps. 53- «■ 



k Ps. 53- 7- 



/ Ps. 53. 8. 



XV. 
Hist. David ; after 
bringing the Ark 
to Zion. 

Liturg. Ascension 
Day Mattins. .S. 
3f. fg. Sunday, 
Easter Eve, ist 
Noct. St. Michael, 
Many Martyrs, 2nd 
Noct. Martyrs, 

Confessors, 3rd 
Noct. 

m Comp. Isa. 53. 9. 
1 Pet. 2. 22. 



Corrupti sunt, et abommabiles facti sunt in 
studiis suis : non est qui faciat bonum, non est 
usque ad unum. 

Dominus de ccelo prospexit super filios homi- 
nurn : ut videat si est intelligens, aut requirens 
Deum. 

Omnes declinaverunt ; simul inutiles facti 
sunt : non est qui faciat bonum, non est usque 
ad unum. 

Sepulchrum patens est guttur eorum ; Unguis 
suis dolose agebant : venenum aspidum sub labiis 
eorum. 

Quorum os maledictione et amaritudine plenum 
est : veloces pedes eorum ad effundendum san- 
guinem. 

Contritio et infelicitas in viis eorum, et viam 
pacis non cognoverunt : non est timor Dei ante 
oculos eorum. 

Nonne cognoscent omnes qui operantnr iniqui- 
tatem : qui devorant plebem meam sicut escam 
panis 1 

Deum non invocaverunt : illic trepidaverunt 
timore, ubi non erat timor. 

Quoniam Dominus in generatione justa est : 
consilium inopis confudistis, quoniam Dominus 
spes ejus est. 

Quis dabit ex Sion salutare Israel 1 cum aver- 
terit Dominus captivitatem plebis Suse, exultabit 
Jacob, et lietabitur Israel. 



PSALMUS XIV. 

DOMINE, quis habitabit in tabernaculo Tuo ? 
aut quis requiescet in monte sancto Tuo ? 
Qui ingreditur sine macula : et operatur 
justitiam. 

Qui loquitur veritatem in corde suo : qui non 
egit dolum in lingua sua. 

Nee fecit proximo suo malum : et opprobrium 
non accepit adversus proximos suos. 



Cross at the ninth hour, and the Father's countenance was 
again unveiled to the eyes of the Crucified, as the age of per- 
secution and depression passed away from the Church, so 
Christ turns and looks upon the sinner whose trust is in His 
mercy, and the daily prayer, "Lighten our darkness," is a 
continual memorial before God of the need, and before man 
of the power, of the Divine Presence. 

PSALM XIV. 

There is little absolute Atheism in the world, God having 
so fully revealed Himself that the inner light of conscience 
and the outer light of nature's evidences bear universal and 
overpowering testimony to His existence. [Rom. i. 20.] But 
there is much of the more subtle Atheism of which the Jews 
were guilty, that denial of the Godhead of our Lord Jesus 
which underlies every system of religion that diverges from 
that of the Catholic Church. 

This Psalm is a prophecy of that awful time when this 
denial of Christ will have become all but universal, through 
the acceptance by the world of the kingdom of Antichrist. 
Such denial may not be entirely open and avowed, for the 
Psalm says the fool hath "said in his heart," not with his 
lips, There is no God. As the system of Mahomet gives a 
subordinate position of honour to Christ, not denying Him 
altogether, so that of the final Antichrist will probably pro- 
fess some specious respect for Him, acknowledging Him as 
worthy of great reverence while utterly refusing to acknow- 



ledge Him as worthy of the worship due to the Supreme ; 
saying with Pilate, " Ecce Homo," but not with the prophet, 
" Behold your God." 

The terrible words of this Psalm open out to us God's 
view of such Antichristianism, " The Lord looked down from 
heaven." They shew us that no compromise of moral good- 
ness and unbelief is known to Him, but that he who says in 
his heart there is no God, — none in heaven, none in Christ, 
— is to the eye of the All-righteous and Omniscient "corrupt 
and abominable." All gradations of Atheism are thus associ- 
ated more or less with a corrupted life. 

PSALM XV. 

In this, as in the 1st, Psalm there is an obvious application 
to Christ as the perfect ideal of the human nature personified : 
and this application is certified to us by the Church in the 
selection of it for an Ascension Day Psalm. The sense of it 
is fixed by the third verse, which is all but verbally identical 
with the two passages marked against it in the central column, 
the one a directly prophetical, the other a directly historical, 
reference to the Messiah. Of Him alone, dwelling among 
men for a generation in the tabernacle of the flesh [tcriojvaxrei' 
t'e ijfuu, John i. 14], can it be said without any reservation 
that This was One Who led an uncorrupt life ; of Him alone 
that no "guile was found in His mouth ; " of Him alone that 
He was wholly "meek and lowly of heart." In tho fifth 
verse there is also a prophecy of tho fulfilment by tho Son of 



I 2 



Cbe Psalms. 



3rd Day. [Ps. 16.] 



4 He that setteth not by himself, but is lowly 
in his own eyes : and maketh much of them that 
fear the Lord. 

5 He that sweareth unto his neighbour, and 
disappointeth him not : though it were to his own 
hindrance. 

6 "He that hath not given his money upon 
usury : nor taken reward against the innocent. 

7 Whoso doeth these things : shall never fall. 

THE XVI. PSALM. 
Conserva me, Domine. 

PRESERVE me, O God : for in Thee have I 
put my trust. 

2 O my soul, thou hast said unto the Lord : 
Thou art my God, my goods are nothing unto 
Thee. 

3 All my delight is upon the saints that are 
in the earth : and upon such as excel in virtue. 

4 But they that run after another god : shall 
have great trouble. 

5 Their drink-offerings of blood will I not 
offer : neither make mention of their names 
within my lips. 

6 The Lord Himself is the portion of mine 
inheritance, and of my cup : Thou shalt maintain 
my lot. 

7 The lot is fallen unto me in a fair ground : 
yea, I have a goodly heritage. 

8 I will thank the Lord for giving me warn- 
ing : my reins also chasten me in the night- 
season. 

9 *I have set God always before me : for He 
is on my right hand, therefore I shall not fall. 

10 c Wherefore my heart was glad, and my 
glory rejoiced : my flesh also shall rest in hope. 

11 rf For why 1 Thou shalt not leave my soul in 
hell : neither shalt Thou suffer Thy Holy One 
to see corruption. 

12 'Thou shalt shew me the path of life; in 
Thy presence is the fulness of joy : and at Thy 
right hand there is pleasure for evermore. 



a Comp. Lev. 
35-37- 



XVI. 

Hist. David ; after 
Doeg's slaughter of 
the priests, [i Sain. 

LUurg. £. $. |§. 

Sunday, Martyrs, 

Mattins, 2nd Noct. 

Easter Eve. Corp. 

Clir., ist Noct. 
Messianic Ps. 2. 



b Acts 2. 25. 



d Acts 2. 27 ; 13. 35. 



Ad nihilum deductus est in conspectu ejus 
inalignus : timentes autem Dominum glorificat : 

Qui jurat proximo suo, et non decipit : qui 
pecuniam suam non dedit ad usuram, et munera 
super innocentem non accepit. 



Qui facit htec : non movebitur in aeternuni. 



PSALMUS XV. 

CONSERVA me, Domine, quoniam speravi in 
Te : dixi Domino, Deus meus es Tu, quo- 
niam bonorum meorum non eges. 



Sanctis qui sunt in terra ejus : mirificavit omnes 
voluntates meas in eis. 

Multiplicatse sunt infirmitates eorum : postea 
acceleraverunt. 

Non congregabo conventicula eorum de san- 
guineus : nee mentor ero nominum eorum per 
labia mea. 

Dominus pars hsereditatis meae, et calicis mei : 
Tu es qui restitues hsereditatem meam mihi. 

Funes ceciderunt mihi in prteclaris : eteniin 
hsereditas mea prseclara est mihi. 

Benedicam Dominum, Qui tribuit mihi intel- 
lectual : insuper et usque ad noctem increpuerunt 
me renes mei. 

Providebam Dominum in conspectu meo semper : 
quoniam a dextris est mihi ne commovear. 

Propter hoc laetatum est cor meum, et exsulta- 
vit lingua mea : insuper et caro mea requiescet in 
spe. 

Quoniam non derelinques animam meam in 
inferno : nee dabis sanctum Tuum videre corrup- 
tionem. 

Notas mihi fecisti vias vitas : adimplebis me 
laetitia cum vultu Tuo ; delectationes in dextera 
Tua usque in finem. 



God of His purpose and promise to redeem mankind, even 
though that fulfilment entailed the taking upon Him the 
form of a servant, and suffering death upon the cross. He 
was the Good Samaritan taking care of His neighbour, and 
bestowing on him the sacraments of life, to be bought without 
money and without price. 

But the "tabernacle " of Christ's human Body calls also to 
mind the temple of His mystical Body, and hence the plain 
moral application of the Psalm becomes intensified into a rule 
of life for Christians as members of Him ' ' Who did no sin. " 
[Comp. Ascension Day Collect.] 

PSALM XVI. 

The first words spoken by St. Peter after Christ had given 
him to understand what was written in the Psalms concern- 
ing Him, and when inspired by the Holy Ghost at Pentecost, 
gave the proper interpretation of this Psalm, shewing that it 
was spoken, prophetically, in the person of Christ, and not 
of David, to whom the latter portion could have no real 
application. The same interpretation of the Psalm was also 
given by St. Paul in his first public ministration after the 
Holy Ghost had said, "Separate me Barnabas and Saul for 
the work whereunto I have called them." Although, there- 
fore, the former half of the Psalm may be accommodated to 
the Church and to individual members of it, the primary 
interpretation of the whole must be understood to be of 
Christ Himself. Its use on Easter Eve by the ancient Church 



of England shews also that this interpretation was adopted 
by it in the commemoration of our Lord's Rest and Resurrec- 
tion. 

The first part of the Psalm appears to refer to the offering 
which Christ made for an atonement between God and man. 
God needed not even the " goods " of this sacrifice, for He is 
perfect in Himself even without the salvation of mankind. 
But Christ's delight was in those w r hom He was saving by 
His Sacrifice ; and as He had come to do His Father's will, 
so would He magnify His will in them, that God's will 
might be done on earth as it is in heaven. For them Christ 
will be a continual Intercessor, but the offerings of those who 
run after another god will not be united to His perpetual 
Intercession, will be no re -presentation of His Sacrifice. 

In association with the sixth verse we cannot fail to 
remember, first, the Cup of our Lord's sufferings ; and, 
secondly, the Cup of the New Testament in His Blood. 

PSALM XVII. 

There are words in this Psalm which can only be used in 
their complete sense of the Son of Man. Of Him Pilate said, 
"I have found no fault in Him ; " his wife, "This just Per- 
son ; " the thief on the cross, " This Man hath done nothing 
amiss ; " the centurion, " Certainly this was a righteous Man ; " 
and His disciple and companion, St. Peter, that He "did no 
sin, neither was guile found in His mouth. " Of no other 
man, however holy, could it be truly said, "Thou shalt find 



3r4 Day. [Ps. 17.] 



Cbe Psalms. 



S'J 



THE XVII. PSALM. 

Exaudi, Domine. 

~EAR the right, Lord, consider my com- 
plaint : and hearken unto my prayer, that 
goeth not out of feigned lips. 

2 Let my sentence come forth from Thy pre- 
sence : and let Thine eyes look upon the thing 
that is equal. 

3 Thou hast proved and visited mine heart in 
the night-season ; Thou hast tried me, and shalt 
find no wickedness in me : for I am utterly pur- 
posed, that my mouth shall not offend. 

4 Because of men's works, that are done against 
the words of Thy lips : I have kept me from the 
ways of the destroyer. 

5 O hold Thou up my goings in Thy paths : 
that my footsteps slip not. 

6 I have called upon Thee, O God, for Thou 
shalt hear me : incline Thine ear to me, and 
hearken unto my words. 

7 Shew Thy marvellous loving-kindness, Thou 
that art the Saviour of them which put their trust 
in Thee : from such as resist Thy right hand. 

8 Keep me as the "apple of an eye : hide me 
under the shadow of Thy wings. 

9 From the ungodly, that trouble me : mine 
enemies compass me round about to take away 
my soul. 

10 They are inclosed in their own fat : and 
their mouth speaketh proud things. 

1 1 They lie waiting in our way on every side : 
turning their eyes down to the ground. 

12 Like as a lion that is greedy of his prey : 
and as it were a lion's whelp, lurking in secret 
places. 

13 Up, Lord, disappoint him, and cast him 
down : deliver my soul from the ungodly, which 
is a sword of Thine. 

14 From the men of Thy hand, Lord, from 
the men, I say, and from the evil world : which 
have their portion in this life, whose bellies Thou 
hllest with Thy hid treasure. 

15 They have children at their desire : and 
leave the rest of their substance for their babes. 

16 But as for me, I will behold Thy presence 
in righteousness : and when I awake up after 
Thy likeness, I shall be satisfied with it. 



XVII. 
Hist. David ; after 

Doe.ef's slaughter of 

the priests. 
Liturg. $>. 1. p?. 

Sunday Maltins, 

2nd Noct. 



PSALMUS XVI. 



intende 



* i.e. The pupil ; but 
in a wide sense the 
tender and sensi- 
tive eyeball. 

Comp. Dent. 32. 
10. 11. 



EXAUDI Domine justitiam meam 
deprecationem meam. 
Auribus percipe orationem meam : non in labiis 
dolosis. 

De vultu Tuo judicium meum prodeat : oculi 
Tui videant asquitates. 

Probasti cor meum, et visitasti nocte : igne me 
examinasti, et non est inventa in me iniquitas. 



Ut non loquatur os meum opera hominum : 
propter verba labiorum Tuorum ego custodivi vias 
duras. 

Perfice gressus meos in semitis Tuis : ut non 
moveantur vestigia mea. 

Ego clamavi, quoniam exaudisti me Deus : 
inclina aurem Tuam mihi, et exaudi verba mea. 

Mirifica misericordias Tuas : Qui salvos facis 
sperantes in Te. 

A resistentibus dexterae Tups custodi me : ut 
pupillam oculi. 

Sub umbra alarum Tuarum protege me : a facie 
impiorum qui me afnixerunt. 

Inimici mei animam meam circumdederunt, 
adipem suum concluserunt : os eorum locutum 
est superbiam 

Projicientes me nunc circumdederunt me : 
oculos suos statuerunt declinare in terram. 

Susceperunt me sicut leo paratus ad prasdam : 
et sicut catulus leonis habitans in abditis. 

Exsurge Domine, praeveni eum, et supplanta 
eum : eripe animam meam ab impio, frameam 
Tuam ab inimicis manus Tuse. 

Domine a paucis de terra divide eos in vita 
eorum : de absconditis Tuis adimpletus est venter 
eorum. 

Saturati sunt filiis : et dimiserunt reliquias 
suas parvulis suis. 

Ego autem in justitia apparebo in conspectui 
Tuo : satiabor cum apparuerit gloria Tua. 



no wickedness in me ; " and as the whole Psalm is compactly 
connected together, we must conclude that it is all written of 
Him respecting Whom alone these words can be written. 

The frequent references to our Lord's Passion which occur 
in the Psalms are in exact keeping with His conversation 
while on earth, and with the character of that perpetual 
Memorial of His Death which He instituted as the Keystone 
of the New Temple, and the guide to the Church's religious 
habits. Witli His disciples He continually discoursed about 
His coming Passion ; to the multitude He also spoke of His 
" lifting up ; " and when Moses and Elias came to Him from 
the unseen world, they talked with Him concerning His 
decease that He should accomplish at Jerusalem. Nor is 
this to be wondered at, when it is considered that the Death 
of Christ was the central point of all the world's spiritual 
history, that to which the ages preceding looked forward, 
that to which all following ages look back. 

Of the Lord's atoning work, therefore, the Church is 
inspired to sing more than of any other theme, and Psalm 
after Psalm is occupied with references to it ; references once 
prophetic, now historical, but one continuous present to the 
Holy Ghost Who inspired them, 



The Psalm may be taken in detail as a prayer of the holy 
Jesus when He was going from Gethsemane to the High 
Priest's house, to the hall of Pilate, and to Calvary. The 
Pughteous One condemned by unjust human judges appeals 
to the Divine and unerring Judge for declaration of His 
innocence; and it may be that the words of Pilate and others 
were an answer to this prayer. The world says, "Let Him 
be crucified ; " but God has already said, " This is My Beloved 
Son, in Whom I am well pleased," and even unrighteous judges 
cannot gainsay the Divine sentence. Even the accusation, 
" This is the King of the Jews," was turned into truth against 
the will of Pilate and the chief priests, so that the former was 
obliged to say, "What I have written, I have written." 

In the concluding verses there is a contrast between the 
inheritance of this world, and that of Christ's spiritual King- 
dom. The natural cry was, "Who shall declare His genera- 
tion, for He is cut oil' from the land of the living?" for He 
seemed to die and to leave neither children nor substance. 
But " He beheld of the travail of His soul and was satisfied," 
for He beheld to utmost ages the reign of His glorious King- 
dom, and that of Himself the whole family in heaven and in 
earth .should lie named. 



5i4 



Cbe Psalms. 



3rd Day. [Ps. l£- 



Day 3. Evening Prayer, 
the xviii. psalm. 

Diligam Te, Doniine. 

I WILL love Thee, O Lord, my Strength ; the 
Lord is my stony Rock, and my Defence : 
my Saviour, my God, and my Might, in Whom 
I will trust, my Buckler, the Horn also of my 
salvation, and my Refuge. 

2 I will call upon the Lord, Which is worthy 
to be praised : so shall I be safe from mine 
enemies. 

3 The "sorrows of death compassed me : and 
the overflowings of ungodliness made me afraid. 

4 The pains of hell came about me : the snares 
of death overtook me. 

5 In my trouble I will call upon the Lord : 
and complain unto my God. 

6 *So shall He hear my voice out of His holy 
temple : and my complaint shall come before 
Him, it shall 'enter into His ears. 

7 The earth trembled and quaked : the very 
foundations also of the hills shook, and were 
removed, because He was wroth. 

8 There went a smoke out in His presence : 
and a consuming fire out of His mouth, so that 
coals were kindled at it. 

9 He bowed the heavens also, and came down : 
and it was dark under His feet. 

10 He rode upon the cherubims, and did fly : 
He came flying upon the wings of the "'wind. 

11 He made darkness His secret place : His 
pavilion round about Him with dark water, and 
thick clouds to cover Him. 

1 2 At the brightness of His presence His 
clouds removed : hail-stones, and coals of tire. 

13 The Lord also thundered out of heaven, 
and the Highest gave His thunder : hail-stones, 
and coals of fire. 

14 He sent out His arrows, and scattered 
them : He cast forth lightnings, and destroyed 
them. 

15 The springs of waters were seen, and the 
foundations of the round world were discovered 
at Thy chiding, Lord : at the blasting of the 
breath of Thy displeasure. 

16 He shall send down from on high to fetch 
me : and shall take me out of many waters. 

17 He shall deliver me from my strongest 



Hist. David ; the 
end of his wars, 
[2 Sam. 2i.] 
Liturg. &. g. 3§ . 
Sunday Mattins, 
2nd Noct. 



a cords [Hel,.]. 



t Heb. 5. 7. Mark 
■5- 38. 



c Al. "enter even 
into." 



d See Aiinot. BibU, 
i. 408. ii. 925. 



PSALMUS XVII. 

DILIGAM Te Domine fortitudo mea : Do- 
minus firmamentum meum, et refugium 
meum, et liberator meus. 

Deus meus adjutor meus : et sperabo in Eum 
Protector meus, 
ceptor meus. 



et cornu salutis mea3 : et sus- 



Laudans invocabo 
meis salvus ero. 



Domixum : et ab inimicis 



Circumdederunt me dolores mortis : et torrentes 
iniquitatis conturbaverunt me. 

Dolores inferni circumdederunt me : preeoccu- 
paverunt me laquei mortis. 

In tribulatione mea invocavi Dojiinuh : et ad 
Deum meum clamavi : 

Et exaudivit de templo sancto Suo vocem 
meam : et clamor meus in conspectu Ejus introivit 
in aures Ejus. 

Commota est et contremuit terra : fundamenta 
montium conturbata sunt, et commota sunt, quo- 
niam iratus est Eis. 

Ascendit fumus in ira Ejus, et ignis a facie 
Ejus exarsit : carbones succensi sunt ab eo. 

Inclinavit ccelos, et descendit : et caligo sub 
pedibus Ejus. 

Et ascendit super Cherubin, et volavit : vola- 
vit super pennas ventorum. 

Et posuit tenebras latibulum Suum, in circuitu 
Ejus : tabernaculum Ejus, tenebrosa aqua in 
nubibus aeris. 

Prse fulgore in conspectu Ejus nubes transie- 
runt : grando et carbones ignis. 

Et intonuit de ccelo Dominus, et Altissimus 
dedit vocem Suam : grando et carbones ignis. 



Et misit sagittas Suas, et dissipavit eos 
gura multiplicavit, et conturbavit eos. 



ful- 



Et apparuerunt fontes aquarum : et revelata 
sunt fundamenta orbis terrarum. 

Ab increpatione Tua, Domine : ab inspiratione 
spiritus ira? Tuse. 

Misit de summo, et accepit me : et assumpsit 
me de aquis multis. 

Eripuit me de inimicis meis fortissimis, et ab 



PSALM XVIII. 

This triumphal hymn is found also in the twenty-second 
chapter of the Second Book of Samuel, where it is described 
as the song which David spake "in the clay when the Lord 
delivered him out of the hand of all his enemies, and out 
of the hand of Saul." But, as in all the songs of "the man 
who was raised up on high, the anointed of the God of Jacob, 
and the sweet Psalmist of Israel, the Spirit of the Lord spake 
by him, and His word was in his tongue/' and a far higher 
and deeper meaning is evident than can belong to David him- 
self, or to any circumstances of sorrow or victory in which he 
was ever placed. The sorrows are too deep for any but the 
Man of Sorrows, the triumph too exultant for any but "the 
Root of Jesse, and He that shall rise to reign over the 
Gentiles." [Rom. xv. 12.] 

Passing by, then, the historical application of this Psalm 
of victory to the person of David, we may trace out its pro- 
phetic and mystical application to the Person of Christ. The 
opening words of it are an indication that the Son of Man is 



speaking in His human nature, and speaking of the Divine 
Nature Which is its Strength, its Rock of ages, its Defence, 
its Saviour, its God, its Buckler, the Horn also of its Salva- 
tion, and its Refuge. And as Christ thus looks upward from 
the depths of His humiliation to His Divine Nature in its 
glory, so the Church may look to Christ and sa}' all these 
words of Him, the Rock upon which she is so founded, that 
the gates of hell cannot prevail against her. 

After this opening ascription of praise the Psalm descends 
into the deeps of the Passion ; in which the sorrows of death 
encompassed the body of the Crucified, and the overflowings 
of that ungodliness which He bore in His soul w 7 hen He was 
made sin for us, caused Him to cry out in His trouble as if 
in fear, "My God, My God, why hast Thou forsaken Me?" 
In what manner the bitter pain of this trouble was assuaged 
we know not, but that some immediate evidence was given 
of His voice having reached from the cross to God's holy 
temple is shewn by the peaceful contrast of the words in 
which Christ commended His soul to His Father. Nor may 
it be forgotten that the prevailing power of the great Sacri- 



3rd Day. [Ps. 18.1 



Clje psalm*. 



515 



enemy, and from them which hate me : for they 
are too mighty for me. 

18 "They prevented me in the day of my 
trouble : but the Lord was my Upholder. 

19 Ho brought me forth also into a place of 
liberty : He brought me forth, even because He 
had a favour unto me. 

20 The Loed shall reward me after my right- 
eous dealing : according to the cleanness of my 
hands shall He recompense me. 

21 Because I have kept the ways of the Lord : 
and have not forsaken my God, as the wicked 
doth. 

22 For I have an eye unto all His laws : and 
will not cast out His commandments from me. 

23 I was also uncorrupt before Him : and 
* eschewed mine own wickedness. 

24 Therefore shall the Lord reward me after 
my righteous dealing : and according unto the 
cleanness of my hands in His eye-sight. 

25 With the holy Thou shalt be holy : and 
with a perfect man Thou shalt be perfect. 

26 With the clean Thou shalt be clean : and 
with the froward Thou shalt learn frowardness. 

27 For Thou shalt save the people that are in 
adversity : and shalt bring down the high looks 
of the proud. 

28 Thou also shalt light my candle : the Lord 
my God shall make my darkness to be light. 

29 For in Thee I shall discomfit an host of 
men : and with the help of my God I shall leap 
over the wall. 

30 The way of God is an undefiled way : the 
word of the Lord also is tried in the fire ; He is 
the Defender of all them that put their trust in 
Him. 

31 For who is God, but the Lord : or who 
hath any strength, except our God ', 

32 It is God, that girdeth me with strength 
of war : and maketh my way perfect. 

33 He maketh my feet like harts' feet : and 
setteth me up on high. 

34 He teacheth mine hands to fight : and 
mine arms shall break even a bow of steel. 

35 Thou hast given me the defence of Thy 
salvation : Thy right hand also shall hold me up, 
and Thy loving correction shall make me great. 

36 Thou shalt make room enough under me 
for to go : that my footsteps shall not slide. 



a i.e. They went be- 
fore me, inthe sense 
of hindering by an- 
ticipation. 



If i.e. Shunned 



his 



oderunt me 



confortati sunt 



qui oderunt me : quoniam 
super me. 

Prajvenerunt me in die afflictionis mese : et 
factus est Dominus protector meus. 

Et eduxit me in latitudinem : salvum me fecit, 
quoniam voluit me. 

Et retribuet mihi Dominus secundum justitiam 
meam : et secundum puritatem manuum mearum 
retribuet mihi. 

Quia custodivi vias Domini : nee impie gessi 
a Deo meo. 

Quoniam omnia judicia Ejus in conspectu meo : 
et justitias Ejus non repuli a me. 

Et ero immaculatus cum Eo : et observabo me 
ab iniquitate mea. 

Et retribuet mihi Dominus secundum justitiam 
meam : et secundum puritatem manuum mearum 
in conspectu oculorum Ejus. 

Cum sancto sanctus eris : et cum viro innocente 
innocens eris : 

Et cum electo electus eris : et cum perverso 
perverteris. 

Quoniam Tu populum humilem salvum facies : 
et oculos superborum humiliabis. 



Quoniam Tu illuminas lucernam meam, Do- 
mine : Deus meus, illumina tenebras meas. 

Quoniam in Te eripiar a tentatione : et in Deo 
meo transgrediar murum. 

Deds meus impolluta via Ejus : eloquia Do- 
mini igne examinata ; protector est omnium sper- 
antium in Se. 

Quoniam quis Deus pneter Dominum : aut 
quis Deus praeter Deum nostrum 1 

Deus Qui prsecinxit me virtute : et posuit 
immaculatam viam meam. 

Qui perfecit pedes meos tanquam cervorum : et 
ouper excelsa statuens me. 

Qui docet manus meas ad praslium : et posuisti 
ut arcum sereum brachia mea. 

Et dedisti mihi protectionem salutis Tine : et 
dextera Tua suscepit me : 

Et disciplina Tua correxit me in finem : et dis- 
ciplina Tua, ipsa me docebit. 

Dilatasti gressus meos subtus me : et non sunt 
infirmata vestigia mea. 



fice was heard for all mankind when the answer of God went 
forth from the Holy of Holies by the miraculous rending of 
the veil from the top to the bottom. 

From the seventh verse forward there is a reference to the 
foundation of the old dispensation on Sinai as a type of that 
breaking up of all old foundations which ensued when all things 
were made new in the Church of Christ. For the literal 
earthquake at the crucifixion was the precursor of that "Yet 
once more I shake not the earth only, but also heaven " 
[Heb. xii. 26], by which the " kingdom that cannot be moved " 
was to be established : even as the latter is a precursor 
of that Second Advent in which all things will be dissolved 
to the end that they may be remoulded into a new heaven 
and a new earth. In tins imagery all the means by which 
God has brought salvation and peace out of turmoil and 
destruction are referred to ; and hence the foundations of the 
world being discovered through the springs of waters pre- 
figure the regeneration of the world by water as the former 
verses had spoken of its regeneration by fire ; both typical of 
the great work of its new birth by the miracle of the Incarna- 



tion. Thus the Psalm throughout may be interpreted of 
Christ. 

And thus we are also guided to the sense in which this 
Psalm is the voice of the Church, because it is the voice of 
her Head. St. Paul speaks often of the fellowship which the 
members of Christ have in His sufferings ; and even of filling 
"up that which is behind of the afflictions of Christ " in his 
own flesh. [Col. i. 24.] So there is scarcely any verse of 
this Psalm which may not be sung as the words of the 
mystical Body of our Lord, whether they are words of sorrow 
or of victory. The key to such an use of it is to be found in 
the words of the prophet: "O thou afflicted, tossed with 
tempest, and not comforted, behold, I will lay thy stones 
with fair colours, and lay thy foundations with sapphires. 
And I will make thy windows of agates, and thy gates of 
carbuncles, and all thy borders of pleasant stones. And all 
thy children shall be taught of the Lord; and great shall be 
the peace of thy children. In righteousness shalt thou be 
established." [Isa. liv. 11-14] For the prosperity which 
God givcth unto the King Whom He hath set in His holy 



5 i6 



&t Psalms. 



4th Day Ps. 19.] 



37 I will follow upon mine enemies, and over- 
take them : neither will I turn again till I have 
destroyed them. 

38 I will smite them, that they shall not be 
able to stand : but fall under my feet. 

39 Thou hast girded me with strength unto 
the battle : Thou shalt throw down mine enemies 
under me. 

40 Thou hast made mine enemies also to turn 
their backs upon me : and I shall destroy them 
that hate me. 

41 They shall cry, but there shall be none to 
help them : yea, even unto the Lord shall they 
cry, but He shall not hear them. 

42 I will beat them as small as the dust before 
the wind : I will cast them out as the clay in the 
streets. 

43 Thou shalt deliver me from the strivings 
of the people : and Thou shalt make me the head 
of the heathen. 

44 A people whom I have not known : shall 
serve me. 

45 As soon as they hear of me they shall obey 
me : but the "strange children shall dissemble 
with me. 

46 The strange children shall fail : and be 
afraid out of their prisons. 

47 The Lord liveth, and blessed be my strong- 
Helper : and praised be the God of my salvation. 

48 Even the God, that seeth that I be avenged : 
and subdueth the people unto me. 

49 It is He, that delivereth me from my cruel 
enemies, and setteth me up above mine adver- 
saries : Thou shalt rid me from the wicked man. 

50 For this cause will I give thanks unto 
Thee, O Lord, among the Gentiles : and sing- 
praises unto Thy Name. 

51 Great prosperity giveth He unto His King : 
and sheweth loving-kindness unto David His 
Anointed, and unto his seed for evermore. 



Day 4. MORNING PRAYER. 
THE XIX. PSALM. 

Coeli enarrant. 

THE heavens declare the glory of God : and 
the firmament sheweth His handy-work. 
2 One day telleth another : and one night 
certifieth another. 



XIX. 

Hist. David. Occa- 
sion unknown. 

Lilurg. Christmas 
Martins. S-l-IS- 
Sunday Mattins, 
3rd Noct. Christ- 
inas, Circumci- 
sion, Ascensiontide, 
Trinity Sunday. 
Apostles, Evangel- 
ists, All Saints, B. 
V. M., Virg. and 
Matr., ist Noct. 
St. Michael, 2nd 
Noct. 



Persequar inimicos meos, et comprehendam 
illos : et non couvertar donee deliciant. 

Confringam illos, nee poterunt stare : cadeut 
subtus pedes meos. 

Et prsecinxisti me virtute ad bellum : et sup- 
plantasti insurgentes in me subtus me. 

Et inimicos meos dedisti mihi dorsum : et 
odientes me disperdidisti. 

Clamaverunt, nee erat qui salvos faceret : ad 
Dominum, nee exaudivit eos. 

Et comminuam eos ut pulverem ante faciem 
venti : ut lutum platearum delebo eos. 

Eripies me de contradictionibus populi : con- 
stitues me in caput gentium. 

Populus quern non cognovi servivit mihi : in 
audita auris obedivit mihi. 



Filii alieni mentiti sunt mihi : filii alien i 
inveterati sunt, et claudicaverunt a semitis suis. 

Vivit Dojiinus, et benedictus Detjs meus : et 
exaltetur Deus salutis mese. 

Deus Qui das vindictas mihi, et subdis populos 
sub me : liberator meus de inimicis meis iracun- 
dis. 

Et ab insurgentibus in me exaltabis me : a viro 
iniquo eripies me. 

Propterea confitebor Tibi in nationibus, Do- 
mine : et Nomini Tuo psalmum dicam. 

Magnificans salutes Regis Ejus, et faciens mise- 
ricordiam Christo Suo David : et semini ejus 
usque in speculum. 



PSALMU3 XVIII. 

C03LI enarrant gloriam Dei : et opera manuum 
Ejus annuntiat firmamentum. 
Dies diei eructat verbum : et nox nocti indicat 
scientiam. 



hill of,Zion He extends also to "His seed for evermore," 
even to that Church of the redeemed of whom the Redeemer 
says continually, "Behold I and the children whom Thou 
hast given Me." 

PSALM XIX. 

The ancient Church of England appears to have regarded 
this Psalm as one which especially set forth the glory of 
Christ in the Communion of Saints : and by its appropriation 
to Festivals of the Incarnation, of the Apostles, the holy 
Angels, and All Saints, to have illustrated the words of St. 
Paul : " Ye are come unto Mount Sion, and unto the City of 
the living God, the heavenly Jerusalem, and to an innumer- 
able company of angels, to the general assembly and chmxh 
of the Firstborn, which are written in heaven, and to God 
the Judge of all, and to the spirits of just men made perfect, 
and to Jesus, the Mediator of the New Covenant." [Heb. 
xii. 22-24.] 

The key to this application of the Psalm is given by St. 
Paul in Rom. x. 18, where he takes the fourth verse as a pro- 



phecy of the foundation of the Church by the Apostles and 
Evangelists. But it may also be drawn from a comparison of 
the Psalm with other words of the Holy Ghost and of Christ 
Himself. 

The central idea of the Psalm is contained in the fifth and 
sixth verses, the previous portion leading up to these, and 
that which follows taking its cue from them. In these two 
verses the mind of the Church has always observed a prophecy 
of "the Sun of Righteousness " which it was declared should 
"arise with healing in His beams " [Mai. iv. 2]: a prophecy, 
that is, of Him Who said, "lam the Light of the world " 
[John viii. 12] ; of Whom St. John wrote that He was the 
true Light coming into the world to illuminate all men 
[John i. 9] ; and Who in after years said also of Himself, "I 
am the Root and the Offspring of David, and the bright and 
morning Star." [Rev. xxii. 16.] 

The heavens therefore declare the glory of God as a mystical 
parable of the spiritual world. Christ is the central luminary 
from Whom flows all the Light, heat, and Life by which souls 
live and the glory of God is promoted. As in the glorified 



4th Day. [Ps. 20.] 



Cbe psalms. 



517 



3 Tliere is neither speech, nor language : but 
their voices are heard among them. 

4 Their sound is gone out into all lands : and 
their words into the ends of the world. 

5 In them hath He set a tabernacle for the 
sun : which cometh forth as a bridegroom out of 
his chamber, and rejoiceth as a giant to run his 
course. 

6 It goeth forth from the uttermost part of the 
heaven, and runneth about unto the end of it 
again : and there is nothing hid from the heat 
thereof. 

7 The law of the Lord is an undefiled law, 
converting the soul : the testimony of the Lord 
is sure, and giveth wisdom unto the simple. 

8 The statutes of the Lord are right, and 
rejoice the heart : the commandment of the Lord 
is pure, and giveth light unto the eyes. 

9 The fear of the Lord is clean, and endureth 
for ever : the judgements of the Lord are true, 
and righteous altogether. 

10 More to be desired are they than gold, yea, 
than much fine gold : sweeter also than honey, 
and the honeycomb. 

1 1 Moreover, by them is Thy servant taught : 
and in keeping of them there is great reward. 

12 Who can tell how oft he ofTendeth : O 
cleanse Thou me from my secret faults. 

13 Keep Thy servant also from presumptuous 
sins, lest they get the dominion over me : so shall 
I be undefiled, and innocent from the great 
offence. 

14 Let the words of my mouth, and the medi- 
tation of my heart : be alway acceptable in Thy 
sight, 

15 Lord : my Strength, and my Eedeemer. 

THE XX. PSALM. 
Exaudiat te Dominus. 

THE Lord hear thee in the day of trouble : 
the Name of the God of Jacob defend thee; 

2 Send thee help from the sanctuary : and 
strengthen thee out of Sion ; 

3 Remember all thy offerings : and accept thy 
burnt-sacrifice ; 

4 Grant thee thy heart's desire : and fulfil all 
thy mind. 



xx. 

Hist. David. War 
with Syria, etc. [2 
Sam. 10. 15-19 ; 12 
26-31.] 

Lititrg. Royal Ac- 
cession. iS.13.!^. 
Sunday Mattins, 
3rd Noct. Name 
of Jesus, 1st Noct. 



ISTon sunt loquelse, neque sermones : quorum 
non audiantur voces eorum. 

In omnem terrain exivit sonus eorum : et in 
fines orbis terrse verba eorum. 

In sole posuit tabernaculum Snum : et ipse 
tanquam sponsus procedens de thalamo suo. 

Exsultavit ut gigas ad currendam viam : a 
summo coelo egressio ejus : 

Et occursus ejus usque ad summum ejus : nee 
est qui se abscondat a calore ejus. 

Lex Domini immaculata, convertens animas : 
testimonium Domini fidele, sapientiam prsestans 
parvulis. 

Justitise Domini rectae, laetificantes corda : pras- 
ceptum Domini lucidum, illuminans oculos. 

Timor Domini sanctus ; permanet in sseculum 
sasculi : judicia Domini vera, justificata in seme- 
tipsa. 

Desiderabilia super aurum et lapidem pretiosum 
multum : et dulciora super mel et favum. 

Etenim servus Tuus custodit ea : in custodien- 
dis illis retributio multa. 

Delicta quis intelligit 1 ab occultis meis munda 
me : et ab alienis parce servo Tuo. 

Si mei non fuerint dominati, tunc immaculatus 
ero : et emundabor a delicto maximo. 

Et erunt ut complaceant eloquia oris mei : et 
meditatio cordis mei in conspectu Tuo semper. 

Domine, Acljutor mens : et Redemptor meus. 



PSALMUS XIX. 

EXAUDIAT te Dominus in die tribulationis : 
protegat te Nomen Dei Jacob. 
Mittat tibi auxilium de sancto : et de Sion 
tueatur te. 

Memor sit omnis sacrificii tui : et holocaustum 
tuum pingue fiat. 

Tribuat tibi secundum cor tuum : et omne 
consilium tuum confirmet. 



City of God, so in the Church Militant, "the Lamb is the 
Light thereof," and she beholds His glory, the glory of the 
only begotten of the Father, full of grace and truth, a glory 
transfiguring the flesh in which He dwelt {iiTK-qvoxTe^ taber- 
nacled, John i. 14] among His people. From Him flowed the 
light of grace and truth to the Apostles. As He had said of 
Himself, so He said of them, ' ' Ye are the light of the world : " 
and, "As the Father hath sent Me, so send I you." And 
thus " one day telleth another," and the sound of the glorious 
message of the Incarnation has gone out into all lands through 
the ministration of the Church, so that nothing is hid from 
the heat of the vivifying Sun of Righteousness. Thus also 
Christ is in His Church, vivifying all its work and its mem- 
bers, — " in them hath He set a tabernacle for the Sun : " and 
again the heavens declare the glory of God when they enable 
the seer to say, " I heard a great voice out of heaven, saying, 
Behold, the tabernacle of God is with men, and He will dwell 
with them, and they shall be His people, and God Himself 
shall be with them, and be their God." [Rev. xxi. 3.] 

The latter verses are to be taken as an expansion of the 
concluding words of the sixth, "tliere is nothing hid from 
the heat thereof." For this all-embracing Light is law, testi- 
mony, statute, commandment, fear, and judgement ; convert- 



ing, giving wisdom, joy, purity, everlasting life, and perfect 
righteousness : a savour of life unto life, or a savour of death 
unto death. "The nations of them which are saved shall 
walk in the light of it." [Rev. xxi. 24.] And to them it 
shall be a cleansing, purifying Light. Others there will be 
to whom it will be a Light of true and righteous judgement, 
" scorching them with great heat " [Rev. xvi. 9], and bringing 
to light all their hidden works of darkness. 

With this Psalm therefore should ever go up a prayer that 
the work of Christ's Incarnation may go forward more and 
more in the world at large and in every heart, so that He 
may be the everlasting Light cf us and of all whom He has 
redeemed. 

PSALM XX. 

The original purpose of this Psalm was doubtless of a 
similar kind to that for which it has been chosen in modern 
times as a proper Psalm for the day of the Sovereign's access- 
sion to the throne. But in its full meaning it looks beyond 
all earthly sovereigns to Him Who is in the most true and 
complete sense the Anointed of the Lord. 

And it is to be remarked that the words throughout are 
an illustration of the manner in which Christ is pleased to 



si8 



€f)C Psalms. 



4th Day. [Ps. 21.] 



5 We will rejoice in thy salvation, and triumph 
in the Name of the Lord our God : the Lord 
perform all thy petitions. 

G Now know I, that the Lord helpeth His 
Anointed, and will hear him from His holy 
heaven : even with the wholesome strength of 
His right hand. 

7 "Some put their trust in chariots, and some 
in horses : but we will remember the Name of 
the Lord our God. 

8 They are brought down, and fallen : but we 
are risen, and stand upright. 

9 Save, Lord, and hear us, O King of heaven : 
when we call upon Thee. 

THE XXI. PSALM. 
Domine, in virtute Tua. 

THE King shall rejoice in Thy strength, O 
Lord : exceeding glad shall he be of Thy 
salvation. 

2 Thou hast given him his heart's desire : and 
hast not denied him the request of his lips. 

3 For Thou shalt ^prevent him with the bless- 
ings of goodness : and shalt set a crown of pure 
gold upon his head. 

4 He asked life of Thee, and Thou gavest him 
a long life : even for ever and ever. 

5 His honour is great in Thy salvation : glory, 
and great worship shalt Thou lay upon him. 

6 For Thou shalt give him everlasting felicity : 
and make him glad with the joy of Thy counten- 
ance. 

7 And why? because the King putteth his 
trust in the Lord : and in the mercy of the most 
Highest he shall not miscarry. 

8 All Thine enemies shall feel Thy hand : Thy 
right hand shall find out them that hate Thee. 

9 Thou shalt make them like a fiery oven in 
time of Thy wrath : the Lord shall destroy them 
in His displeasure, and the fire shall consume 
them. 

10 Their fruit shalt Thou root out of the 
earth : and their seed from among the children 
of men. 

1 1 For they intended mischief against Thee : 
and imagined such a device as they are not able 
to perform. 

12 Therefore shalt Thou put them to flight : 
and the strings of Thy bow shalt Thou make 
ready against the face of them. 

13 Be Thou exalted, Lord, in Thine own 
strength : so will we sing, and praise Thy power. 



a Com/'. Deut. 17. 



XXI. 
Hitt. David. War 
with Syria, etc. [2 
Sam. 10. 15-19 ; 12. 

Lititrg-. Ascension 
Day Mattins, Royal 
Accession. Wind- 
sor Obiit Sunday. 
S>. If. ?§. Sun- 
day, Martyrs, Con- 
fessors, Inv. and 
Ex. Cross Mattins, 
3rd Noct. 

p i.e. Anticipate, or 
go before, him, in 
blessing him. 



Laetabimur in salutari tuo : et in nomine Dei 
nostri magnificabimur. 

Impleat Dominus omnes petitiones tuas : nunc 
cognovi quoniam salvum fecit Dominus Christum 
Suum. 

Exaudiet ilium de ccelo sancto Suo : in poten- 
tatibus salus dexterse Ejus. 

Hi in curribus, et hi in equis : nos autem in 
nomine Domini Dei nostri invocabimus. 

Ipsi obligati sunt, et ceciderunt, nos autem 
surreximus et erecti sumus. 

Domine salvum fac regem : et exaudi nos in 
die qua invocaverimus Te. 



PSALMUS XX. 

DOMINE in virtute Tua laetabitur rex : et 
super salutare Tuurn exsultabit vehemen- 
ter. 

Desiderium cordis ejus tribuisti ei : et volun- 
tate labiorum ejus non fraudasti eum. 

Quoniam prsevenisti eum in benedictionibus 
dulcedinis : posuisti in capite ejus coronam de 
lapide pretioso. 

Vitam petiit a Te, et tribuisti ei : longitudinem 
dierum in sasculum, et in sa?culum saeculi. 

Magna est gloria ejus in salutari Tuo : gloriam 
et magnum decorem impones super eum. 

Quoniam dabis eum in benedictionem in saecu- 
lum sagculi : laetificabis eum in gaudio cum vultu 
Tuo. 

Quoniam rex sperat in Domino : et in miseri- 
cordia Altissimi non commovebitur. 

Inveniatur manus Tua omnibus inimicis Tuis : 
dextera Tua inveniat omnes qui Te oderunt. 

Pones eos ut clibanum ignis in tempore vultus 
Tui : Dominus in ira Sua conturbabit eos, et 
devorabit eos ignis. 

Fructuin eorum de terra perdes : et semen 
eorum a filiis hominum. 

Quoniam declinaverunt in Te mala : cogitave- 
runt consilia, quae non potuerunt stabilire. 

Quoniam pones eos dorsum : in reliquiis Tuis 
praeparabis vultum eorum. 



Exaltare Domine in virtute Tua 
et psallemus virtutes Tuas. 



cantabimus 



identify Himself with His mystical Body; so that the Church 
joins herself with Him in His very intercession for her mem- 
bers. Christ says, "Do this in remembrance of Me;" and 
while the Church obeys His command and offers a constant 
Memorial before God of the Sacrifice of Christ, she yet places 
that Memorial in His hands, saying, May God remember all 
Thy offerings ; grant Thee Thy heart's desire, which is that 
all may have the benefit of Thine offering and rejoice in Thy 
salvation. There was a type of this in Christ's words to His 
Three Apostles, " What, could ye not watch with Me one 
hour ? " and there is a parable of it in the Revelation, where 
"the Lamb as it had been slain" stands in continual inter- 
cession before the Throne, yet in the midst of the four and 
twenty elders. 

The last verse is constantly used in the suffrages of Morn- 
ing and Evening Prayer according to the form in which it 
appears in the LXX and the Vulgate. The two readings 



shew the lower and the higher application of the Psalm, the 
English being equivalent to the " Hosanna to the Son of 
David " with which Christ was led in triumph to Jerusalem. 

PSALM XXI. 

Whatever was the original purpose of this song of triumph, 
the coming of Christ to His Kingdom has given it a meaning 
before which all lower ones must fade into distance. Its 
position as a proper Psalm for Ascension Day points out 
therefore the proper interpretation to be given to it at all 
times, as a Psalm which magnifies the Son of Man seated on 
the Throne of His Divine glory. 

In such words the Church on earth echoes the strains of 
those who "cast their crowns before the Throne, saying. 
Thou art worthy, Lord, to receive glory, and honour, and 
power;" remembering the "Author and Finisher of our 



4th Day. [Ps. 22.] 



Cfje psalms. 



519 



Day 4. Evening Prayer. 
the xxii. psalm. 

Dens, Dens meus. 

MY God, my God, look upon me; why hast 
Thou forsaken me : and art so far from 
my health, and from the words of my complaint 1 

2 O my God, I cry in the day-time, but Thou 
hearest not : and in the night-season also I take 
no rest. 

3 And Thou continuest holy : O Thou worship 
of Israel. 

4 Our fathers hoped in Thee : they trusted in 
Thee, and Thou didst deliver them. 

5 They called upon Thee, and were holpen : 
they put their trust in Thee, and were not con- 
founded. 

6 But as for me, I am a worm, and no man : 
a very scorn of men, and the outcast of the 
people. 

7 All they that see me, laugh me to scorn : 
they shoot out their lips, and shake their heads, 
saying, 

8 He trusted in God, that He would deliver 
him : let Him deliver him, if He will have him. 

9 But Thou art He that took me out of my 
mother's womb : Thou %vast my hope when I 
hanged yet upon my mother's breasts. 

10 I have been left unto Thee ever since I 
was born : Thou art my God even from my 
mother's womb. 

11 O go not from me, for trouble is hard at 
hand : and there is none to help me. 

12 Many oxen are come about me : fat bulls 
of Basan close me in on every side. 

13 They gape upon me with their mouths 
it were a ramping and a roaring lion. 

14 I am poured out like water, and all 
bones are out of joint : my heart also in 
midst of my body is even like melting wax. 



as 



my 
the 



15 My strength is dried up like a potsherd, 
and my tongue cleaveth to my gums : and Thou 
shalt bring me into the dust of death. 

16 For many dogs are come about me : and 
the council of the wicked layeth siege against 
me. 

17 They pierced my hands and my feet, I may 
"tell all my bones : they stand staring and look- 
ing upon me. 



XXII. 

Hist. David ; while 
persecuted by Saul. 

Liiurg. Good Fri- 
day Mattins. S.^g- 
?§. Prime. Good 
Friday Mattins, 
1st Noct. 

Passion Ps. 2. 

Messianic Ps. 3. 



a i.e. Count. \Coinp. 
Ps. 90. 9.] 



PSALMUS XXI. 

DEUS Deus meus, respice in me, quare me 
dereliquisti 1 longe a salute mea verba 
delictorum meorum. 

Deus meus, clamabo per diem, et non exaudies : 
et nocte, et non ad insipientiam jnihi, 

Tu autem in sancto habitas : Laus Israel. 

In Te speraverunt patres nostri : speraverunt, 
et liberasti eos. 

Ad Te clamaverunt, et salvi facti sunt : in Te 
speraverunt, et non sunt confusi. 

Ego autem sum vermis, et non homo : oppro- 
brium hominum, et abjectio plebis. 



Omnes videntes me deriserunt me 
sunt labiis, et moverunt caput. 



locuti 



Speravit in Domino : eripiat eum : salvum 
faciat eum, quoniam vult eum. 

Quoniam Tu es Qui extraxisti me de ventre ; 
spes mea ab uberibus matris meas : in Te pro- 
jectus sum ex utero. 

De ventre matris mea? Deus meus es Tu : ne 
discesseris a me. 

Quoniam tribulatio proxima est : quoniam non 
est qui adjuvet. 

Circundederunt me vituli multi : tauri pingues 
obsederunt me. 

Aperuerunt super me os suum : sicut leo 
rapiens et rugiens. 

Sicut aqua effusus sum : et dispersa sunt omnia 
ossa mea. 

Factum est cor meum tanquam cera liquescens : 
in medio ventris mei. 

Aruit tanquam testa virtus mea, et lingua mea 
adhaesit faucibus meis : et in pulverem mortis 
deduxisti me. 

Quoniam circundederunt me canes multi : con- 
cilium malignantium obsedit me. 

Foderunt manus meas et pedes meos : dinume- 
raverunt omnia ossa mea. 

Ipsi vero consideraverunt et inspexerunt me : 



faith, Who for the joy that was set before Him endured the 
Cross, despising the shame, and is set down at the right 
hand of the Throne of God." 

The heart's desire of Christ was, that all might be one in 
Him as He was One with the Father : that all might be 
redeemed and reign with Him as kings and priests in His 
glorified kingdom. And when He prayed unto Him that 
was able to save Him from death, that if it were possible the 
cup might pass from Him, He was heard in that He feared, 
and offered the perfect obedience of " not My will but Thine. " 
And so, although the King was to wear a crown of thorns, 
and to give up His life instead of keeping it, yet was He by 
those very means to attain His prayer, so that He might 
reign for ever and ever, and be able to say, "I am He that 
liveth, and was dead, and behold I am alive for evermore." 

PSALM XXII. 

The special consecration of this Psalm by our Lord's use 
of its opening words in the most awful moment of His Pas- 



sion, has invested it for ever with a royal grandeur of Divine 
sorrow. 1 

The opening words recall to mind the force which was 
afterwards given to them by our Lord, when, even after His 
Resurrection, He declared His perfect Humanity and His 
capacity for perfect Union with Human Nature by saying, 
"I ascend unto My Father, and your Father; and to My 
God and your God." [John xx. 17.] They reveal at once 
the One Man of Sorrows making Himself one with those 
whom He had come to redeem. 

But the words that follow, and which give the kej-note to 
the whole awful strain of sorrow, indicate the mystery of 
that darkness which was to fall upon the soul of Him 'Whose 
Body was already suffering the fulness of pain upon the Cross. 
In that hour, it may be from noon till three o'clock, the vast 
burden of all sin was concentrated upon the Redeemer's Soul ; 
and with it the still more unbearable burden of that Divine 

l St. Augustine speaks of this Psalm as being vised on the day of ouv 
Lord's Passion. 



520 



€be Psalms. 



4th Day. [Ps. 23.] 



18 They part my garments among them : and 
cast lots upon my vesture. 

19 But be not Thou far from me, O Lord : 
Thou art my succour, haste Thee to help me. 

20 Deliver my soul from the sword : my 
darling from the power of the dog. 

21 Save me from the lion's mouth : Thou hast 
heard me also from among the horns of the 
"unicorns. 

22 I will declare Thy Name unto my brethren : 
in the midst of the congregation will I praise Thee. 

23 O praise the Lord, ye that fear Him : 
magnify Him, all ye of the seed of Jacob, and 
fear Him, all ye seed of Israel. 

24 For He hath not despised, nor abhorred, 
the low estate of the poor : He hath not hid His 
face from him, but when he called unto Him He 
heard him. 

25 My praise is of Thee in the great congrega- 
tion : my vows will I perform in the sight of 
them that fear Him. 

26 The poor shall eat, and be satisfied : they 
that seek after the Lord shall praise Him ; your 
heart shall live for ever. 

27 All the ends of the world shall remember 
themselves, and be turned unto the Lord : and 
all the kindreds of the nations shall worship 
before Him. 

28 For the kingdom is the Lord's : and He is 
the Governor among the people. 

29 All such as be fat upon earth : have eaten, 
and worshipped. 

30 All they that go down into the dust, shall 
kneel before Him : and no man hath quickened 
his own soul. 

31 My seed shall serve Him : they shall be 
counted unto the Lord for a generation. 

32 They shall come, and the heavens shall 
declare His righteousness : unto a people that 
shall be born whom the Lord hath made. 

THE XXIII. PSALM. 

Dominus regit me. 

THE Lord is my Shepherd : therefore can I 
lack nothing. 
2 He shall feed me in a green pasture : and 
lead me forth beside the waters of comfort. 



[ See .1 uuot. Bible, 



XXIII. 
Hist. David ; when 

persecuted by Saul. 
Lilurg. S. g. K. 

Prime. Mattins of 

the departed. 



diviserunt sibi vestimenta mea, et super vestem 
meam miserunt sortcm. 

Tu autem Domine ne elongaveris auxilium 
Tuum a me : ad defensionem meam conspice. 

Erue a framea Deus animam meam : et de 
manu canis unicam meam. 

Salva me ex ore leonis : et a cornibus unicor- 
nium humilitatem meam. 

Narrabo Nomen Tuum fratribus meis : in 
medio Ecclesise laudabo Te. 

Qui timetis Dominum, laudate Eum : universum 
semen Jacob glorificate Eum. 

Timeat Eum omne semen Israel : quoniam non 
sprevit neque despexit deprecationem pauperis. 

Nee avertit faciem Suam a me : et cum clama- 
rem ad Eum exaudivit me. 

Apud Te laus mea in Ecclesia magna : vota 
mea reddam in conspectu timentium Eum. 

Edent pauperes et saturabuntur, et laudabunt 
Dominum qui requirunt Eum : vivent corda 
eorum in sseculum sseculi. 

Reminiscentur et convertentur ad Dominum : 
universi fines terra?. 

Et adorabunt in conspectu Ejus : universa? 
familise Gentium. 

Quoniam Domini est regnmu : et Ipse domi- 
nabitur Gentium. 

Manducaverunt et adoraverunt omnes pingues 
terra? : in conspectu Ejus cadent omnes qui 
descendunt in terram. 

Et anima mea illi vivet : et semen meum ser- 
viet ipsi. 

Annuntiabitur Domino generatio ventura : et 
annuntiabunt cceli justitiam Ejus populo qui 
nascetur, quem fecit Domincis. 



PSALMUS XXII. 

DOMINUS regit me, et nihil mihi deerit : in 
loco pascuse ibi me collocavit. 
Super aquam refectionis educavit me : animam 
meam convertit. 



displeasure which sin calls down from the All-righteous God. 
In what way the Divine Presence was hid from the sight of 
Him Whose Human Nature was inseparably joined to His 
Godhead, can be explained by no uninspired pen, and has 
not been revealed by the Holy Ghost. The words themselves 
reveal the fact, and all that can be said beyond is, that they 
form a comprehensive commentary on the words of the pro- 
phet, "Surely He hath borne our griefs, and carried our 
sorrows" [Isa. liii. 4], and on those of the Apostle, "For 
He hath made Him to be sin for us Who knew no sin." [2 
Cor. v. 21 ; Gal. iii. 13.] 

The body of the Psalm has so exact a correspondence with 
the narrative of the Crucifixion as to furnish an irrefutable 
illustx'ation of the truth that "all Scripture is given by 
inspiration of God" [2 Tim. iii. 16}: for only the Omni- 
science of Him to Whom all time is one continual present 
could have foreseen the circumstances so exactly named. It 
should therefore be taken, in the same manner as the fifty- 
third chapter of Isaiah, as a Divine exposition and commemo- 
ration of the Passion. Viewed in this light, it shews how utter 
was the depth of humiliation to which Christ descended that 
He might reach to the lowest of sinners. The patriarchs and 
many holy men had called on God, and He had delivered them. 
Abraham at the sacrifice of Isaac, Joseph in the pit, Job when 



stricken to the ground with misery, Daniel in the lions' den, 
the three holy Children in the Babylonian furnace, — these had 
been heard from Heaven ; but Christ was to go through with 
His sacrifice, was to descend into the lowest pit, a place of 
darkness, and into the deep ; was to have His visage more 
marred than Job or any sons of men ; was to have His soul 
more among lions than was Daniel's body, and to go through 
a furnace of affliction far fiercer than that of Babylon. And 
instead of being able to say in the midst of all, " Our God 
Whom we serve is able to deliver us," He was to suffer a 
darkness more terrible than death, so that He could say, "I 
am a worm, and no man" . . . "why hast Thou forsaken 
Me?" ... "I cry, but Thou hearest not." 

Even this awful prophecy and exposition of the Passion, 
however, passes on to a declaration of the joy and victory 
which were to spring out of it : and the latter half of the 
Psalm foreshadows the resignation with which Christ was 
able to commend His spirit to the Father, the joy with which 
He could look forth on the travail of His soul aud be satisfied : 
God heard the Poor when He called unto Him, and did not 
continue to hide His face from Him. 

The twenty-fifth and twenty-sixth verses are a prophecy of 
the Holy Eucharist. Christ had said, "The bread which I will 
give is My Flesh, which I will give for the life of the world," 



5th Day. [Ps. 24.] 



Cfje psalms. 



521 



3 He shall convert my soul : and bring me 
forth in the paths of righteousness for His Name's 
sake. 

4 Yea, though I walk through the valley of 
the shadow of death, I will fear no evil : for 
Thou art with me, Thy rod and Thy staff com- 
fort me. 

5 Thou shalt prepare a table before me against 
them that trouble me : Thou hast anointed my 
head with oil, and my cup shall be full. 

6 But Tliy lovingkindness and mercy shall 
follow me all the days of my life : and I will 
dwell in the house of the Lord for ever. 

Day 5. Morning Prayer, 
the xxiv. psalm. 

Domini est terra. 

THE earth is the Lord's, and all that therein 
is : the compass of the world, and they that 
dwell therein. 

2 For He hath founded it upon the seas : and 
prepared it upon the floods. 

3 Who shall ascend into the hill of the Lord : 
or who shall rise up in His holy place ? 

4 Even he, that hath clean hands, and a pure 
heart : and that hath not lift up his mind unto 
vanity, nor sworn to deceive his neighbour. 

5 He shall receive the blessing from the 
Lord : and righteousness from the God of his 
salvation. 

6 This is the generation of them that seek 
Him : even of them that seek thy face, O 
Jacob. 

7 Lift up your heads, O ye gates, and be ye 
lift up, ye everlasting doors : and the King of 
glory shall come in. 

8 Who is the King of glory : it is the Lord 
strong and mighty, even the Lord mighty in 
battle. 

9 Lift up your heads, O ye gates, and be ye 
lift up, ye everlasting doors : and the King of 
glory shall come in. 

10 Who is the King of glory : even the Lord 
of Hosts, He is the King of glory. 



XXIV. 
Hist. Dedication of 
the Tabernacle on 
Zion. [2 Sam. 6. 



■7l 

Linirg. 
Day. 
S. I. 



Ascension 
Evensong-. 
J^. Prime. 
Circumcision, Tri- 
nity Sunday, Mar- 
tyrs, Transfigura- 
tion, B. V. ' M., 
Dedic. of Church, 
Inv. and Ex. Cross, 
Virg. and Matr., 
Mattins, ist Noct. 
Easter Eve, St. 
Michael, 2nd Noct. 
Confessors, 3rd 

Noct. 



a So also LXX. 



Deduxit me super semitas justitke : propter 
Nomen Suum. 

Nam et si ambulavero in medio umbrae mortis : 
non timebo mala, quoniam Tu mecum es. 

Virga Tua et baculus Tuus ; ipsa me con- 
solata sunt. 

Parasti in conspectu meo mensam : adversus 
eos qui tribulant me. 

Impinguasti in oleo caput meum : et calix 
meus inebrians quam prasclarus est. 

Et misericordia Tua subsequetur me : omnibus 
diebus vitas mea?. 

Et ut inhabitem in domo Domini : in longi- 
tudinem dierum. 



PSALMUS XXIII. 

DOMINI est terra, et plenitudo ejus : orbis 
terrarum, et universi qui habitant in eo. 

Quia Ipse super maria fundavit eum : et super 
flumina pra?paravit eum. 

Quis ascendet in montem Domini ? aut quis 
stabit in loco sancto Ejus ? 

Innocens manibus et mundo corde ; qui non 
accepit in vano animam suam : nee juravit in 
dolo proximo suo. 

Hie accipiet benedictionem a Domino : et 
niisericordiam a Deo salutari suo. 

Ha?c est generatio quserentium Eum : qua?ren- 
tium faciem Dei Jacob." 

Attollite jDortas, principes, vestras, et elevamini 
porta? aeternales : et introibit Rex gloria?. 

Quis est iste Rex gloria?? Dominus fortis et 
potens, Dominus potens in pra?lio. 

Attollite portas, principes, vestras, et elevamini 
porta? a?ternales : et introibit Rex gloriae. 

Quis est iste Rex gloria?? Dominus virtutum, 
Ipse est Rex gloria?. 



and " He that eatetli Me, even he shall live by Me ; " and by 
His Death on the Cross He performed the vow which He had 
thus made, so that the members of His mystical Body might 
eat of the Lifegiving Food, and be satisfied with that Flesh 
which is meat indeed. 

PSALM XXIII. 

This sweet Hymn is the voice of Christ speaking in His 
members according to that mystical relation shadowed forth 
by His being both the Lamb and the Shepherd, and accord- 
ing to His words, " Without Me ye can do nothing." As the 
Lamb of God He Himself walked through the valley of the 
shadow of death ; as the Good Shepherd He supports those 
who go thither by the sceptre of His Incarnation, and by the 
staff of His Cross, the staff of Beauty and the staff of Bands. 1 
[Zech. xi. 7-12.] 

This Psalm seems to follow the 22nd in natural order, that 
being the agonized prayer of the Cross, this the peaceful 
praise of Paradise. And as there was a rest for the Shep- 
herd, so is there a rest prepared for the sheep: when "they 
shall hunger no more, neither thirst any more ; neither shall 
the sun light on them, nor any heat. For the Lamb Which 
is in the midst of the throne shall feed them, and shall load 



l This was a Burial Psalm in (lie time of St. Chrysostnm. 



them unto living fountains of waters ; and God shall wipe 
away all tears from their eyes." All which, both in the 
Psalm and in the B.evelation, seems to j>oint to a sacramental 
Life in Christ both here and hereafter ; here in the Holy 
Eucharist, hereafter in the restored Tree of Life whose leaves 
are for the healing of the nations, and whereof the redeemed 
may "eat and live for ever" in a re-opened Paradise. 

The fifth verse of this Psalm may be a constant reminder 
to us that the Blessed Sacrament is the true remedy of the 
Christian against the Evil One and his temptations. Angels 
came to prepare a table for Christ in the wilderness of 
temptation ; but He Himself prepares one for His people in 
the Church. 

PSALM XXIV.'- 

As the last Psalm sang of the transition of Christ from the 
death of the Cross to the rest of Paradise, so does this of His 
Ascension into Heaven. 

By His Death the Lord has gained all those kingdoms of 
the earth, and the glory of them, which were offered to Him 
at the Temptation. As the Spirit of Cod brooded over tin- 
waters of chaos, and there sprung therefrom the solid earth 

2 Tho first verse of this Psalm lias received a new histoviciU interest from 
tli e striking application given to it by ils conspicuous position on the fronl 
oi the Royal Exchange, al the centre of Hie world's commerce. 



€J)e ipgalmtf. 



5th Day. [Ps. 25.] 



THE XXV. PSALM. 
Ad Tc, Doniine, levavi. 

TTNTO Thee, O Lord, will I lift up my soul, 
v-J my God, I have put my trust in Thee : 

O let me not be confounded, neither let mine 

enemies triumph over me. 

2 For all they that hope in Thee shall not be 
ashamed : but such as transgress without a cause 
shall be put to confusion. 

3 Shew me Thy ways, Lord : and teach me 
Thy paths. 

4 Lead me forth in Thy truth, and learn me : 
for Thou art the God of my salvation ; in Thee 
hath been my hope all the day long. 

5 Call to remembrance, O Lord, Thy tender 
mercies : and Thy lovingkindnesses, which have 
been ever of old. 

6 O remember not the sins and offences of my 
youth : but according to Thy mercy think Thou 
upon me, Lord, for Thy goodness. 

7 Gracious, and righteous is the Lord : there- 
fore will He teach sinners in the way. 

8 Them that are meek shall He guide in judge- 
ment : and such as are gentle, them shall He learn 
His way. 

9 All the imths of the Lord are mercy, and 
truth : unto such as keep His covenant, and His 
testimonies. 

10 For Thy Name's sake, Lord : be merci- 
ful unto my sin, for it is great. 

11 What man is he, that feareth the Lord : 
him shall He teach in the way that He shall 
choose. 

12 His soul shall dwell at ease : and his seed 
shall inherit the land. 

13 The secret of the Lord is among them that 
fear Him : and He will shew them His cove- 
nant. 

14 Mine eyes are ever looking unto the Lord : 
for He shall pluck my feet out of the net. 

1 5 Turn Thee unto me, and have mercy upon 
me : for I am desolate, and in misery. 

16 The sorrows of my heart are enlarged : O 
bring Thou me out of my troubles. 

17 Look upon my adversity, and misery : and 
forgive me all my sin. 



xxv. 

Hist. Dedication of 
the Tabernacle on 
Zion. [2 Sam. 6. 

■7-) 

IMure- &■ B- Pi- 
Prime. B. V. M.. 
Mattins, ist Noct. 
Mattins of the de- 
parted, 2nd Noct. 



PSALMUS XXIV. 

AD Te Domine levavi animam meam, Deus 
-£j^- meus in Te confido : non erubescam. 

ISTeque irrideant me inimici mei : etenim 
universi qui sustinent Te non confundentur. 

Confundantur omnes iniqua agentes : super- 
vacue. 

Vias Tuas Domine demonstra mihi : et semitas 
Tuas edoce me. 

Dirige me in veritate Tua, et doce me : quia 
Tu es Deus salvator meus, et Te sustinui tota 
die. 

Eeminiscere miserationum Tuarum Domine : 
et misericordiarum Tuarum, quag a saeculo sunt. 

Delicta juventutis meae : et ignorantias meas 
ne memineris. 

Secundum misericordiam Tuam memento mei 
Tu : propter bonitatem Tuam, Domine. 

Dulcis et rectus Dominus : propter hoc legem 
dabit delinquentibus in via. 

Diriget mansuetos in judicio : docebit mites 
vias suas. 

Universpe via? Domini misericordia et Veritas : 
requirentibus testamentum Ejus et testimonia, 
Ejus. 

Propter nomen Tuum Domine propitiaberis 
peccato meo : multum est enim. 

Quis est homo qui timet Dominum 1 legem 
statuit ei in via quam elegit. 

Anima ejus in bonis demorabitur : et semen 
ejus haereditabit terram. 

Firmamentum est Dominus timentibus Eum : 
et testamentum Ipsius ut manifestetur illis. 

Oculi mei semper ad Dominum : quoniam Ipse 
evellet de laqueo pedes meos. 

Respice in me, et miserere mei : quia unicus et 
pauper sum ego. 

Tribulationes cordis mei multiplicatse sunt : de 
necessitatibus meis erne me. 

Vide humilitatem meam, et laborem meum : 
et dimitte universa delicta mea. 



of the natural creation, so has the Kingdom of Christ been 
founded upon the water-floods which overwhelmed the 
Saviour in His sufferings, and the sacramental stream which 
flowed from His side. So also is the Church supported safely 
on the waves of this troublesome world, as the Ark in the 
deluge, or the Apostles' boat in the storm, because of His 
Presence Who has prepared it upon the floods. 

The middle verses may be compared with the 15th Psalm, 
and are a prelude to the four triumphant verses which form the 
main idea of this Hymn of victory. The King of Glory first 
entered on His Triumph when He smote those gates of brass 
and brake those bars of iron asunder which He had declared 
should not prevail against His Church, and therefore could not 
against Him. A second time the cry went forth, Who is the 
King of Glory ? when He Who had come with dyed garments 
from Bozrah ascended up to Heaven to make a continual 
offering of His Body before the Throne. A third time He 
will ride forth at the head of the armies of Heaven, clothed 
with a vesture dipped in blood, to tread "the winepress of 
the fierceness and wrath of Almighty God ; " and once more 
will the cry go up, "Lift up your heads, ye gates, and be 
ye lift up, ye everlasting doors ;" " Worthy is the Lamb that 
was slain ; " " The marriage of the Lamb is come." 



PSALM XXV. 

In the penitential tone of this Psalm we hear again the 
voice of Christ speaking for His mystical Body, uniting Him- 
self with all its members, so that He becomes the representa- 
tive Israel pleading with God for pardon in their name. He 
is our merciful High Priest, bearing "the names of the 
children of Israel in the breastplate of judgement upon His 
heart, when He goeth in unto the holy place " [Exod. xxviii. 
9] "to appear in the presence of God for us." Accordingly 
we find, as in some other Psalms, several changes in the pro- 
nouns, sometimes a singular one being used, and at others a 
plural : " / have put my trust in Thee, " ' ' All they that hope 
in Thee." As " in all our afflictions He was afflicted " while 
on earth, so even now His perpetual Intercession embraces 
within its compass that experience of the burden of all sin 
which was acquired when He bore ours upon the Cross. 

In the words of this Psalm, therefore, Christ is teaching us 
how to approach the Throne of mercy: "Take with you 
words, and turn to the Lord : say unto Him, Take away all 
iniquity, and receive us graciously : so will we render the 
calves of our lips." [Hosea xiv. 2.] And hence it has been 
called a pattern of all prayer. Offered up by the Church of 



5th Day. [Ps. 26, 27.] 



Cbe psalms. 



523 



1 8 Consider mine enemies, how many they are : 
and they bear a tyrannous hate against me. 

19 keep my soul, and deliver me : let me 
not be confounded, for I have put my trust in 
Thee. 

20 Let perfectness, and righteous dealing wait 
upon me : for my hope hath been in Thee. 

21 Deliver Israel, O God : out of all his 
troubles. 

THE XXVI. PSALM. 
Judica me, Domine. 

BE Thou my Judge, O Lord, for I have 
walked innocently : my trust hath been 
also in the Lord, therefore shall I not fall. 

2 Examine me, O Lord, and prove me : try 
out my reins, and my heart. 

3 For Thy lovingkindness is ever before mine 
eyes : and I will walk in Thy truth. 

4 I have not dwelt with vain persons : neither 
will I have fellowship with the deceitful. 

5 I have hated the congregation of the wicked : 
and will not sit among the ungodly. 

6 I will wash my hands in innocency, O Lord : 
and so will I go to Thine altar ; 

7 That I may shew the voice of thanksgiving : 
and tell of all Thy wondrous works. 

8 Lord, I have loved the habitation of Thy 
house : and the place where Thine honour 
dwelleth. 

9 shut not up my soul with the sinners : 
nor my life with the blood-thirsty ; 

10 In whose hands is wickedness : and their 
right hand is full of gifts. 

11 But as for me, I will walk innocently : O 
deliver me, and be merciful unto me. 

12 My foot standeth right : I will praise the 
Lord in the congregations. 

Day 5. EVENING PRAYER. 
THE XXVII. PSALM. 
Dominus illuminatio. 

THE Lord is my light, and my salvation ; 
whom then shall I fear : the Lord is the 
strength of my life ; of whom then shall I be 
afraid 1 



XXVI. 
Hist. Dedication of 

the Tabernacle on 

Zion. [2 Sam. 6. 

I7-) 
Liturz. S. g. &. 

Prime. Prceparat. 

Missae. 



XXVII. 

Hist. Dedication of 
the Tabernacle on 
Zion. [2 Sam. 6. 
■7.) 

Liturg. g>. g. $. 
Mond. Mattins. 
Good Friday, ist 
Noct. Easter Eve, 
2nd Noct. Mat- 
tins of the de- 
parted, 2nd Noct. 



espice inimicos meos, quoniam multiplicati 
sunt : et odio iniquo oderunt me. 

Custodi animam meam. et erue me : non eru- 
bescam, quoniam speravi in Te. 

Innocentes et recti adhaeserunt mihi : quia 
sustinui Te. 

Libera, Deus, Israel : ex omnibus tribulatiom- 
bus suis. 



PSALMUS XXV. 

JUDICA me, Domine, quoniam ego in inno- 
centia mea ingressus sum : et in Domino 
sperans non infirmabor. 

Proba me, Domine, et tenta me : ure renes 
meos et cor meum. 

Quoniam misericordia Tua ante oculos meos 
est : et complacui in veritate Tua. 

Non sedi cum concilio vanitatis : et cum iniqua 
gerentibus non introibo. 

Odivi ecclesiam malignantium : et cum impiis 
non sedebo. 

Lavabo inter innocentes manus meas : et cir- 
cundabo altare Tuum Domine. 

Ut audiam vocem laudis Tuae : et enarrem 
universa mirabilia Tua. 

Domine, dilexi decorem domus Tuaa : et locum 
habitations glorias Tuae. 

Ne perdas cum impiis Detjs animam meam : 
et cum viris sanguinum vitam meam. 

In quorum manibus iniquitates sunt : dextera 
eorum repleta est muneribus. 

Ego autem in innocentia mea ingressus sum : 
redime me, et miserere mei. 

Pes meus stetit in directo : in ecclesiis Dene- 
dicam Te, Domine. 



PSALMUS XXVI. 

DOMINUS illuminatio mea : et salus mea ; 
quem timebo 1 
Domintjs protector vitas meae : a quo trepidabo'! 



God, it is a continual acknowledgement of the sins of which 
human nature has ever been guilty before Him, from the time 
of its youth in our first parents to that of its old age in these 
latter days. Offered up by each Christian soul, it is a lowly 
confession before the righteous Judge of our general unworthi- 
ness and our particular sin ; of our sorrow for sin, and our 
desire to be strengthened against evil and the Evil One. It 
pleads the loving-kindness of God as evidenced in the days of 
old, and asks for a repetition of mercies from the inexhaustible 
fountain of His love : and, self-abased by remembrance of 
former falls, it beseeches Him to consider how great is the 
power arrayed against us, and how utterly unable the sinner 
is to walk upright in the way of righteousness without His 
gracious leading, and support, and protection. 

Thus, when we know not what to pray for as we ought, 
God Himself teaches us, and "the Spirit itself maketh inter- 
cession for us with groanings which cannot be uttered." 
[Rom. viii. 2G.] 

PSALM XXVI. 
Sinners must appeal to the mercy of their Judge ; but He 
in Whom was no guile could appeal to His strict justice. 
Only of Christ therefore can this Psalm be spoken in its' literal 



meaning; while others who say, "Be Thou my Judge, 
Lord," must add, "If Thou, Lord, shouldest be extreme to 
mark what is done amiss, Lord, who shall stand ? " But 
although we can only imperfectly copy the Pattern of perfect 
righteousness, and walk with faltering steps in the pathway 
which He has trodden, yet Christ has left us an example in 
the words of this Psalm of the manner in which alone an 
acceptable approach can be made to the Altar of God. He 
entered into Heaven in the strength of His innocence, we 
must come before God's Altar in the strength of our penitence. 
This Psalm has accordingly been used from time imme- 
morial as part of the private prayers of the Celebrant when 
he is about to offer up the Eucharistic Sacrifice to God. In 
the same spirit and with the same intention it may be used by 
all Christians, since all have their part in the offering made 
by their ministerial leader. And at whatever time the Psalm 
is sung, it must remind all who use it, clergy or laity, of that 
High Priest "Who was ''holy, harmless, undefiled, separate 
from sinners," as an Example to all who engage in the Service 
of God. 

XXVII. 

Christ spake words in this Psalm for Himself, His 



5n 



Cbe Psalms. 



5th Day. [Ps. 27.] 



2 "When the wicked, even mine enemies, and|«joim: 
my foes came upon me to eat up my flesh : they 
stumbled and fell. 



3 Though an host of men were laid against 
me, yet shall not my heart be afraid : and though 
there rose up war against me, yet will I put my 
trust in Him. 

i One thing have I desired of the Lord, 
which I will require : even that I may dwell in 
the house of the Lord all the days of my life, to 
behold the fair beauty of the Lord, and to visit 
His temple. 

5 For in the time of trouble He shall hide me 
in His tabernacle : yea, in the secret place of His 
dwelling shall He hide me, and set me up upon a 
rock of stone. 

6 And now shall He lift up mine head : above 
mine enemies round about me. 

7 Therefore will I offer in His dwelling an 
oblation with great gladness : I will sing, and 
speak praises unto the Lord. 

8 Hearken unto my voice, O Lord, when I 
cry unto Thee : have mercy upon me, and hear 
me. 

9 My heart hath talked of Thee, Seek ye my 
face : Thy face, Lord, will I seek. 

10 hide not Thou Thy face from me : nor 
cast Thy servant away in displeasure. 

1 1 Thou hast been my succour : leave me not, 
neither forsake me, God of my salvation. 

12 When my father and my mother forsake 
me : the Lord taketh me up. 

1 3 Teach me Thy way, O Lord : and lead me 
in the right way, because of mine enemies. 

14 Deliver me not over into the will of mine 
adversaries : for there are false witnesses risen up 
against me, and such as speak wrong. 

15 1 should utterly have fainted : but that I 
believe verily to see the goodness of the Lord in 
the land of the living. 



Dum appropiant super me nocentes : ut cdant 
carnes meas ; 

Qui tribulant me inimici mei : ipsi infirmati 
sunt et ceciderunt. 

Si consistant adversum me castra : non timebit 
cor meum. 

Si exsurgat adversum me praelium : in hoc ego 
sperabo. 

Unain petii a DOMINO, banc requiram : ut 
inhabitem in domo Domini omnibus diebus vitas 
mese. 

Ut videam voluntatem Domini : et visitem 
templum Ejus. 

Quoniam abscondit me in tabernaculo Suo in 
die malorum : protexit me in abscondito taber- 
naculi Sui. 

In petra exaltavit me : et nunc exal-tavit caput 
meum super inimicos meos. 

Circuivi, et immolavi in tabernaculo Ejus hos- 
tiam vociferationis : cantabo et psalmum dieam 
Domino. 

Exaudi, Domine, vocem meam qua clamavi ad 
Te : miserere mei, et exaudi me. 

Tibi dixit cor meum, exquisivit Te facies mea : 
faciem Tuam, Domine, requiram. 

Ne avertas faciem Tuam a me : ne declines m 
ira a servo Tuo. 

Adjutor meus esto ; ne derelinquas me : neque 
despicias me, Deus salutaris meus. 

Quoniam pater meus et mater mea derelique- 
runt me : Dominus autem assumpsit me. 

Legem pone mihi, Domine, in via Tua : et 
dirige me in semita recta propter inimicos meos. 

Ne tradideris me in animas tribulantium me, 
quoniam insurrexerunt in me testes iniqui : et 
mentita est iniquitas sibi. 

Credo videre bona Domini : in terra viventium. 



Church, and for each Christian soul ; expressing that faith in 
the Presence of God which He had in its perfection, and 
which is given to His servants to possess according to the 
measure of the gift of Him. 

Most of the Psalm applies literally to Christ in the time 
of His Passion, the "false witnesses" of the fourteenth verse 
being an evident prophecy of those who came and per- 
verted our Lord's words respecting the resurrection of the 
temple of His body. In the very first words there appears 
an implied reference to the physical and spiritual darkness 
by which He was surrounded when on the Cross ; the stum- 
bling and falling of those who had come against Him in the 
Garden of the Agony is in the same way referred to in the 
second verse ; the lifting up of His head in the sixth verse 
carries the thoughts to His lifting up on the Cross by which 
He gained the throne of an everlasting kingdom ; and the 
oblation of the seventh to that sacrifice of praise and thanks- 
giving whose efficacy is derived from the "full, perfect, and 
sufficient sacrifice, oblation, and satisfaction for the sins of 
the whole world " there made by Him. We may also observe 
that "My voice" in the eighth verse follows immediately 
after the prophecy of the Sacrifice offered on the Cross and 
re-presented in the Eucharist, and that it can scarcely be 
otherwise interpreted than of Christ's perpetual Intercession, 
and of the " blood that speaketh better things than that of 
Abel." And in the sixteenth verse we are reminded of His 
saying, " Mine hour is not yet come." 

Not less may the Psalm be taken as an aspiration of Christ 
speaking in His members. In the hour of trial faith looks 
upward, remembering that "God is light. " Even when the 
Virgin, the daughter of Sion, is sitting in the dust, she hears 
the voice from on high, "Arise, shine, for thy Light is come,'' 



or "The Lord shall be unto thee an everlasting Light, and 
thy God thy glory ;" and though troubles may be on every 
side, yet is there the glory of the regenerated City of God in 
the future, when it shall have no need to be illuminated by 
any but spiritual joy, for "the Lamb is the Light of it." 

For such a joy the individual Christian also may hope, 
desiring that he may dwell for ever in this house of the Lord, 
and behold the fairness of the " King in His beauty." Moses 
"talked of G°d, Seek ye My face," but God told him that 
he could not see His face and live, and he beheld only part 
of the Divine glory while " standing upon the rock," and hid 
in the " clift of the rock." The Rock of Ages has been cleft 
that the children of God may find a safe hiding-place for ever, 
and the Divine glory is now revealed in the Incarnate Person 
of the Lord Jesus. So the time will come when a yet higher 
vision of it will be vouchsafed, when there shall be no more 
fainting, and when they who wait upon the Lord shall go 
from strength to strength till His words are fulfilled, "They 
shall see His face ; and His Name shall be in their foreheads. 
And there shall be no night there : and they need no candle, 
neither light of the sun , for the Lord God giveth them light : 
and they shall reign for ever and ever." 

PSALM XXVIII. 

Christ's Human Nature here cries to the Divine Nature : 
His Mystical Body prays to Him and in Him as He stands 
by the throne of the Father. The following paraphrase from 
Gerholdus strikes the keynote of the Psalm with a clear tone, 
and shews the manner in which saintly writers have heard 
the voice of Christ speaking by the mouth of David :— 

"I, the assumed Human Nature, will cry unto Thee, O 



5th Day. [Ps. 28, 29.] 



Cjje Psalms. 



525 



16 tarry thou the Lord's leisure : be strong, 
and He shall comfort thine heart and put thou 
thy trust in the Lord. 

THE XXVIII. PSALM. 

Ad Te, Domine. 

TTNTO Thee will I cry, Lord my Strength : 
v_J think no scorn of me, lest, if Thou make 
as though Thou nearest not, I become like them 
that go down into the pit. 

2 Hear the voice of my humble petitions, 
when I cry unto Thee : when I hold up my hands 
towards the mercy-seat of Thy holy temple. 

3 O pluck me not away, neither destroy me 
with the ungodly, and wicked doers : which 
speak friendly to their neighbours, but imagine 
mischief in their hearts. 

4 Reward them according to their deeds : and 
according to the wickedness of their own inven- 
tions. 

5 Recompense them after the work of their 
hands : pay them that they have deserved. 

6 For they regard not in their mind the 
works of the Lord, nor the operation of His 
hands : therefore shall He break them down, and 
not build them up. 

7 Praised be the Lord : for He hath heard the 
voice of my humble petitions. 

8 The Lord is my Strength, and my Shield, 
my heart hath trusted in Him, and I am helped : 
therefore my heart danceth for joy, and in my 
song will I praise Him. 

9 The Lord is my Strength : and He is the 
wholesome Defence of His Anointed. 

10 save Thy people, and give Thy blessing 
unto Thine inheritance : feed them, and set them 
up for ever. 

THE XXIX. PSALM. 
Afferte Domino. 

BRING unto the Lord, O ye mighty, bring 
young rams unto the Lord : ascribe unto 
the Lord worship and strength. 



XXVIII. 

Hist. Dedication of 
the Tabernacle on 
Zion. [2 Sam. 6. 

Uturg. S. I. m- 
Mond. Mattins. 



XXIX'. 

Hist. Dedication of 
the Tabernacle on 
Zion. [2 Sain. 6. 
17-1 

Lilurg. £.. g. 
|^. Mond. Mattins. 
lipipliany, Trans- 
fig., ist Noct. 



Exspecta Dominum, viriliter age, et confortetur 
cor tuum : et sustine Dominum. 



PSALMUS XXVII. 

AD Te, Domine, clamabo; Deus meus, ne sileas 
11 a me : nequando taceas a nie et assimilabor 
descendentibus in lacum. 

Exaudi, Domine, vocem deprecationis mes 
dum oro ad Te : dum extollo manus meas ad 
templum sanctum Tuum. 

Ne sirnul tradas me cum peccatoribus : et cum 
operantibus iniquitatem ne perdas me. 

Qui loquuntur pacem cum proximo suo : mala 
autem in cordibus eorum. 

Da illis secundum opera eorum : et secundum 
nequitiam adinventionum ipsorum. 

Secundum opera manuum eorum tribue illis : 
redde retributionem eorum ipsis. 

Quoniam non intellexerunt opera Domini : et 
in opera manuum Ejus destrues illos, et non aedi- 
ficabis eos. 

Benedictus Dominus : quoniam exaudivit vocem 
deprecationis mese. 

Dominus adjutor meus, et protector meus : 
et in Ipso speravit cor meum, et adjutus sum. 

Et refloruit caro mea : et ex voluntate mea con- 
fitebor Ei. 

Dominus fortitudo plebis Suai : et protector 
salvationum Christi Sui est. 

Salvum fac populum Tuum Domine, et benedic 
hsereditati Tuse : et rege eos, et extolle illos usque 
in setemum. 



PSALMUS XXVIII. 

AFFERTE Domino, filii Dei : afferte Domino 
-lA filios arietum. 



Lord : Thou art My Deity, in which I, the Son of David, am 
the Son of God, equally as the Father and the Holy Ghost 
are God : Thou art My Deity, and since Thou art the Word 
of the Father, keep not silence from Me, from Me, the 
Human Nature which Thou, Word, didst personally unite 
to Thyself. By the voice of Thy Blood, crying from the 
ground, do Thou, O Word, so speak as to be heard, even in 
Hell, when my soul shall descend thither : make manifest 
that I am not like them that go down into the pit, from the 
weight of original, or the guilt of actual, sin. For I, untainted 
by any sin, shall so be 'free among the dead,' that I also 
shall bo able to deliver others thence, and to say even to 
death itself, '0 death, where is thy sting? grave, where 
is thy victory ? ' " 

The last four verses of the Psalm exhibit again the transi- 
tion from humiliation and death to triumph and life, in the per- 
son of God's Anointed; and the union of Christ with His people 
in the closing words of faithful and joyful prayer. The last 
of all is used daily by the Church in the suffrages of Mattins 
and Evensong: " y. Lord, save Thy people. R/. And 
bless Thine inheritance ; " and also in the Te Dcum, " Govern 
them, and lift them up for ever." 

PSALM XXIX. 

This is a song of praise and thanksgiving to God for the 
work wrought by the Holy Ghost in the kingdom of the New 
Creation. The perpetual presence of the Lord in His Church 



is signified by the mention of His Voice, of which it is said 
in the prophecy of the New Testament that " out of the 
throne proceeded lightnings and thunderings and voices. " 
The same prophecy also speaks of " seven lamps of fire burn- 
ing before the throne, which are the Seven Spirits of God " 
[Rev. iv. 5], and hence we may understand that the sevenfold 
operations of the Holy Ghost are mystically set forth by the 
seven times repeated " voice of the Lord." 

As the Spirit of God moved upon the face of the waters of 
Creation, giving life to an inanimate world, so does He com- 
mand the waters and rule the sea in the Sacrament of Baptism, 
the Laver or "Sea of glass" [Rev. iv. 6] "mingled with 
fire " [Rev. xv. 2], in which our fallen nature is regenerated 
to a life capable of righteousness and a title to the inheritance 
of the saints in light. When God the Father glorified the 
Son of Man, some said that "it thundered," and only ears 
opened by faith heard the Voice of God as it declared, "I 
have both glorified it, and will glorify it again." [John xii. 
28.] Only the faithful, again, knew the significance of that 
mysterious sign which appeared when the house was shaken 
where the Apostles were assembled on the morn of Pente- 
cost, and the Holy Ghost divided the flaming tongues ot'firo 
upon the heads of those present. But, whether or not by 
visible and audible signs, the operation of the Holy Ghost is 
ever being carried on in the Church of God, by an endow- 
ment to it of power from on high ; power given in Baptism, 
in Confirmation, in the Holy Eucharist ; power to break up 
tho strongest obstacles that oppose themselves ; power to 



526 



€Ije Psalms. 



6th Day. [Ps. 30.] 



2 Give the Lord the honour due unto His 
Name : worship the Lord with holy worship. 

3 It is the Lord that commandeth the waters : 
it is the glorious God that maketh the thunder. 

4 It is the Lord that ruleth the sea ; the voice 
of the Lord is mighty in operation : the voice of 
the Lord is a glorious voice. 

5 The voice of the Lord breaketh the cedar- 
trees : yea, the Lord breaketh the cedars of 
Libanus. 

6 He maketh them also to skip like a calf : 
Libanus also, and "Sirion like a young * unicorn. 

7 The voice of the Lord divideth the flames 
of fire, the voice of the Lord shaketh the wilder- 
ness : yea, the Lord shaketh the wilderness of 
' Cades. 

8 The voice of the Lord maketh the hinds to 
bring forth young, and "'discovereth the thick 
bushes : in His temple doth every man speak of 
His honour. 

9 The Lord sitteth above the water-flood : and 
the Lord remaineth a King for ever. 

10 The Lord shall give strength unto His 
people : the Lord shall give His people the 
blessing of peace. 

Day 6. MORNING PRAYER. 
THE XXX. PSALM. 
Exaltabo Te, Domine. 

I WILL magnify Thee, Lord, for Thou hast 
set me up : and not made my foes to triumph 
over me. 

2 O Lord my God, I cried unto Thee : and 
Thou hast healed me. 

3 Thou, Lord, hast brought my soul out of 
hell : Thou hast kept my life from them that go 
down to the pit. 

4 Sing praises unto the Lord, O ye saints of 
His : and give thanks unto Him for a remem- 
brance of His holiness. 

5 For His wrath endureth but the twinkling 
of an eye, and in His pleasure is life : heaviness 
may endure for a night, but joy cometh in the 
morning. 

6 And in my prosperity I said, I shall never 
be removed : Thou, Lord, of Thy goodness hast 
made my hill so strong. 



a i.e. Hi 

[Deut. 3. 9.] 
b See Annol. Bible, 

ii. 622. 



c i.e. Kadesh. 



d i.e. Uncovereth. 



XXX. 
Hist. David ; at 

benediction of his 

house. [2 Sain. 6. 

20.] 
Litnrg. ft. 1. !§?. 

Mond. Mattins. 

Easter Eve, St. 

Michael, Ex. Cross, 

2nd Noct. 



Atferte Domino gloriam et honorem, afferte 
Domino gloriam Nomini Ejus : adorate Dominum 
in atrio sancto Ejus. 

Vox Domini super aquas, Deus majestatis 
intonuit : Dominus super aquas multas. 

Vox Domini in virtute : vox Domini in magni- 
ficentia. 



Vox Domini confringentis cedros 
Dominus cedros Libani 



et confiinget 



et 



Et comminuet eas tanquam vitulum Libani 
dilectus quemadmodum Alius unicornium. 

Vox Domini intercidentis flammam ignis ; vox 
Domini concutientis desertum : et commovebit 
Dominus desertum Cades. 

Vox Domini praeparentis cervos, et revelabit 
condensa : et in templo Ejus omnes dicent 
gloriam. 

Dominus diluvium inhabitare facit : et sedebit 
Dominus Hex in seternum. 

Dominus virtutem populo Suo dabit : Dominus 
benedicet populo Suo in pace. 



PSALMUS XXIX. 

EXALTABO Te, Domine, quoniam suscepisti 
me : nee delectasti inimicos meos super 
me. 

Domine Deus meus, clamavi ad Te : et sanasti 
me. 

Domine eduxisti ab inferno animam meam : 
salvasti me a descendentibus in lacum. 

Psallite Domino omnes sancti Ejus : et confitc- 
mini memoriae sanctitatis Ejus. 

Quoniam ira in indignatione Ejus : et vita in 
voluntate Ejus. 

Ad vesperum dernorabitur fletus : et ad matu- 
tinum laetitia. 

Ego autem dixi in abundantia mea : Non 
movebor in aeternum. 

Domine, in voluntate Tua : praestitisti decori 
meo virtutem. 



elevate the Church and the soul to the highest spiritual 
exaltation and "joy in the Holy Ghost ; " power to shatter 
the oaks of the forest [verse 8], putting down the proud 
in the imagination of their hearts, and raising up a 
Saviour to reveal the mysteries hid in the " thick bushes " of 
prophecy. 

In the Temple of the Holy Ghost, therefore, — in the mystical 
Body of Christ, — all things proclaim His glory Who still 
moveth upon the face of the waters to vivify, strengthen, 
and give final peace to His people. "The temple of God was 
opened in Heaven, and there was seen in His temple the Ark 
of His Testament : and there were lightnings, and voices, 
and thunderings, and an earthquake, and great hail." " And 
the temple was filled with smoke from the glory of God, and 
from His power." [Rev. xi. 19; xv. 8.] 

PSALM XXX. 

This Psalm is entitled "for the opening of the house of 
David," looking also, perhaps, to the dedication of the temple 



built by his son Solomon. 1 Our Lord associated the Temple 
with a typical signification when He said of His own Body, 
" Destroy this temple, and in three days I will raise it up." 
[John ii. 19.] Not without reason, therefore, have wise 
interpreters associated this dedication Psalm with the dedi- 
cation of Christ's Body in its Resurrection and Ascension, 
whereby was founded that mystical Body which will also in 
His time be raised from its militant and suffering condition 
to be dedicated as the holy city and the New Jerusalem, 
"prepared as a bride adorned for her husband. " [Rev. xxi. 2.] 
The voice of Christ is heard, therefore, in this Psalm, 
rejoicing in His deliverance from death, the grave, and hell. 
The wrath of God came upon Him as the representative of 
all sinners, and for a time the Father turned His face even 

i When the firstfrults were brought to be offered, those who brought 
them were accustomed to sing Psalm exxii. as they came on their way to 
the Temple, and Psalm el. on their closer approach to it. When they 
arrived within the court of the Temple, the Levites sang Psalm xxx., per- 
haps from some association of ideas between the dedication of the Temple 
and of the firstfruits. 



6th Day. [Ps. 31.] 



Cfre Psaltm 



527 



7 Thou didst turn Thy face from me : and I 
was troubled. 

8 Then cried I unto Thee, Lord : and gat 
me to my Lord right humbly. 

9 What profit is there in my blood : when I 
go down to the pit 1 

10 Shall the dust give thanks unto Thee : or 
shall it declare Thy truth 1 

1 1 Hear, O Lord, and have mercy upon me : 
Lord, be Thou my helper. 

12 Thou hast turned my heaviness into joy : 
Thou hast put off my sackcloth, and girded me 
with gladness. 

13 Therefore shall every good man sing of Thy 
praise without ceasing : my God, I will give 
thanks unto Thee for ever. 

THE XXXI. PSALM. 

In Te, Domine, speravi. 

1ST Thee, O Lord, have I put my trust : let me 
never be put to confusion, deliver me in 
Thy righteousness. 

2 Bow down Thine ear to me : make haste to 
deliver me. 

3 And be Thou my strong Rock, and House of 
defence : that Thou mayest save me. 

4 For Thou art my strong Rock, and my Castle : 
be Thou also my Guide, and lead me for Thy 
Name's sake. 

5 Draw me out of the net that they have laid 
privily for me : for Thou art my Strength. 

6 Into Thy hands I commend my spirit : for 
Thou hast redeemed me, O Lord, Thou God of 
truth. 

7 I have hated them that hold of superstitious 
vanities : and my trust hath been in the Lord. 

8 I will be glad, and rejoice in Thy mercy : 
for Thou hast considered my trouble, and hast 
known my soul in adversities. 

9 Thou hast not shut me up into the hand of 
the enemy : but hast set my feet in a large room. 

10 Have mercy upon me, O Lord, for I am 
in trouble : and mine eye is consumed for very 
heaviness ; yea, my soul and my body. 

1 1 For my life is waxen old with heaviness : 
and my years with mourning. 

12 My strength faileth me, because of mine 
iniquity : and my bones are consumed. 



XXXI. 
Hist. See Aimot. 

Bible, ii. 648. 
Lilurg. $>. f. fg. 

Mond. Mattins. 

Compline, verses 

1-6. 



Avertisti faciem Tuam a me : et factus sum 
conturbatus. 

Ad Te, Domine, clamabo : et ad Deum meum 
deprecabor. 

Quae utilitas in sanguine meo : dum descendo 
in corruptionem 1 

Nunquid confitebitur Tibi pulvis : aut annun- 
tiabit veritatem Tuam ? 

Audivit Dominus et misertus est mei : Domi- 
nus factus est adjutor meus. 

Convertisti planctum meum in gaudium milii : 
concidisti saccum meum, et circundedisti me 
lsetitia. 

Ut cantet Tibi gloria mea, et non compungar : 
Domine Deus meus, in aeternum confitebor Tibi. 



PSALMUS XXX. 

N" Te, Domine, speravi ; non confundar in 
seternum : in j ustitia Tua libera me. 

Inclina ad me aurem Tuam : accelera ut eruas 
me. 

Esto mihi in Deum protectorem et in domum 
refugii : ut salvum me facias. 

Quoniam fortitudo mea et refugium meum es 
Tu : et propter nomen Tuum deduces me, et 
enutries me. 

Educes me de laqueo quem absconderunt mihi : 
quoniam Tu es protector meus. 

In manus Tuas commendo spiritum meum : 
redemisti me, Domine Deus veritatis. 

Odisti observantes vanitates : supervacue. 

Ego autem in Domino speravi : exultabo et 
lastabor in misericordia Tua. 

Quoniam respexisti humilitatem meam : salvasti 
de necessitatibus animam meam. 

Nee conclusisti me in manibus inimici : statu- 
isti in loco spatioso pedes meos. 

Miserere mei, Domine, quoniam tribulor : con- 
turbatus est in ira oculus meus, anima mea et 
venter meus. 

Quoniam defecit in dolore vita mea : et anni 
mei in gemitibus. 

Infirmata est in paupertate virtus mea : et ossa 
mea conturbata sunt. 



from His beloved Son, so that the soul of the holy and inno- 
cent One was troubled. Giving up His life, that Holy One 
suffered His body to be carried to the grave, while His soul 
descended into hell. But the dust of death could not magnify 
the glory of God, nor offer an Eucharistic sacrifice, nor give 
profit from the blood of the Atonement, nor proclaim Divine 
Truth. Therefore the Lord in His good purposes, for His 
own glory, and for man's salvation, brought the soul of 
Christ out of hell, kept His body from the usual lot of those 
who descend into the grave, put off from Him the sackcloth 
of suffering humanity and a natural body, and girded Him 
with the joy of a humanity that is glorified and a body that 
has become spiritual. Because of this mercy of God towards 
man for the sake of his Redeemer, the Church, which is 
Christ's glory, — even the children which God has given to 
Him, — will praise Him continually, offering up to Him for 
ever the acceptable memorial of His love, according to His 
commandment, "This do, for a remembrance of Me." 

The application of this Psalm to Christ the Head shews 
clearly without further illustration how it may be applied to 
His members, collectively and individually. When the time 
of her tribulation is past, the Church can follow the words of 



her Lord, and as He could say, "Thou hast set Me up," as 
the High Priest interceding, the King of kings ruling, and 
the Lamb of God receiving Divine worship, so may His 
Church praise God for re\ ealing His glory by and in her, 
lifting her up from the dust and sackcloth of suffering, and 
girding her with the joy of an universal triumph. And there 
are times when the Christian soul may take such words for 
its own also, and thank God with a better informed faith 
than Hezekiah did, when even he said, "The living, the 
living, he shall praise Thee, as I do this day." 

PSALM XXXI. 

This is another of the Psalms which our Lord has 
marked with the sign of the Cross, His last words at 
Calvary being taken from the sixth verse, "Father, into 
Thy hands I commend My spirit." It is an old tradition 
that Ho repeated all the Psalms from the '_ >- 2nd as far as this 
verse of the 31st during the three hours of His extreme 
sufferings ; thus making these words the Compline Hymn of 
His earthly life. 

The Psalm is especially one of those in which Christ speaks 



528 



£&e Ipsalms. 



6th Day. [Ps. 31.] 



13 1 became a reproof among all mine enemies, 
but especially among my neighbours : and they 
of mine acquaintance were afraid of me, and they 
that did see me without conveyed themselves 
from me. 

14 1 am clean forgotten, as a dead man out of 
mind : I am become like a broken vessel. 

15 For I have heard the blasphemy of the 
multitude : and fear is on every side, while they 
conspire together against me, and take their 
counsel to take away my life. 

16 But my hope hath been in Thee, O Lord : 
I have said, Thou art my God. 

17 My time is in Thy hand, deliver me from 
the hand of mine enemies : and from them that 
persecute me. 

18 Shew Thy servant the light of Thy counten- 
ance : and save me for Thy mercy sake. 

19 Let me not be confounded, O Lord, for 
I have called upon Thee : let the ungodly be 
put to confusion, and be put to silence in the 
grave. 

20 Let the lying lips be put to silence : which 
cruelly, disdainfully, and despitefully speak 
against the righteous. 

21 O how plentiful is Thy goodness which 
Thou hast laid up for them that fear Thee : and 
that Thou hast prepared for them that put their 
trust in Thee, even before the sons of men. 

22 Thou shalt hide them privily by Thine own 
presence from the provoking of all men : Thou 
shalt keep them secretly in Thy tabernacle from 
the strife of tongues. 

23 Thanks be to the Lord : for He hath 
shewed me marvellous great kindness in a strong 
city. 

24 And when I made haste, I said : I am cast 
out of the sight of Thine eyes. 

25 Nevertheless Thou heardest the voice of my 
prayer : when I cried unto Thee. 

26 love the Lord, all ye His saints : for the 
Lord preserveth them that are faithful, and 
plenteously rewardeth the proud doer. 

27 Be strong, and He shall establish your 
heart : all ye that put your trust in the Lord. 



Super omnes inimicos meos factus sum oppro- 
brium vicinis meis valde : et timor notis meis. 

Qui videbant me foras fugerunt a me : oblivioni 
datus sum, tanquam mortuus a corde. 

Factus sum tanquam vas perditum : cpioniam 
audivi vituperationem multorum comniorantium 
j in circuitu. 

In eo dum convenient simul adversum me : 
accipere aniniam meam consiliati sunt. 

Ego autem in Te speravi, Domine ; dixi, Deus 
ineus es Tu : in manibus Tuis sortes meaj. 

Eripe me de maim inimicorum meorum : et a 
persequentibus me. 

Illustra faciem Tuam super servum Tuum, sal- 
vum me fac in misericordia Tua, Domine : non 
confundar, quoniam invocavi Te. 

Erubescant impii, et deducantur in infernum : 
muta fiant labia dolosa. 

Quae loquuntur adversus justum iniquitatem : 
in superbia, et in abusione. 

Quam magna multitudodulcedinis TuseDoniNE : 
quani abscoudisti timentibus Te 1 

Perfecisti eis qui sperant in Te : in conspectu 
filiorum hominum. 

Abscondes eos in abscondito faciei Tuse : a 
conturbatione hominum. 

Proteges eos in tabernaculo Tuo ! a contra- 
dictione linguarum. 

Benedictus Dominus : quoniam mirificavit 
misericordiam Suam mini ; in civitate munita. 

Ego autem dixi in excessu mentis niece : Pro- 
jectus sum a facie oculorum Tuorum. 

Ideo exaudisti vocem orationis nieae : dum 
clamarem ad Te. 

Diligite Dominum omnes sancti Ejus, quoniam 
veritatem requiret Dominus : ■ et retribuet 
abundanter facientibus superbiam. 

Viriliter agite, et confortetur cor vestrum : 
omnes qui speratis in Domino. 



as personating His people, or rather as concentrating within 
Himself all their experiences. Having taken our nature, He 
speaks in our words, that we may the better learn to speak 
with His. Accordingly we hear Him speaking of God's 
mercy towards Him, although that mercy was needless for 
One Whose immaculate nature could face the unmitigated 
justice of the All lighteous; and of His strength failing 
because of His iniquity, though all the sin which He bore was 
that of others. So He said to the persecutor of His Church, 
' ' Saul, Saul, why persecutest thou Me ? " and so He will say 
at the last day, ' ' Inasmuch as ye did it unto one of the least 
of these My brethren, ye did it unto Me." 

In psalms and prophecies we may find the Scriptural com- 
plement of the Gospels, revealed by Him Who could foresee 
history. So in the eleventh verse of this Psalm we have a 
most affecting truth concerning the influence of Christ's 
sorrows on His human nature. His earthly life extended 
only to thirty-three years, yet he seemed so much older that 
the Jews said to Him, "Thou art not yet fifty years old." 
The truth is here told us, that His "life was waxen old 
through heaviness, and His years with mourning ; " youth 
and joy having no place in the ministerial life of Him Who 
saw and felt the whole accumulated burden of all sin. 

The direct application of this Psalm to our Lord is thus as 
clearly shewn as in any of those which are more especially 
named as Psalms of the Passion ■ nor can a complete applica- 



tion be made to any other person, or to Him in any other 
manner than as representing those for whom His work of 
atonement was wrought. The whole Psalm is an amplifica- 
tion of our Lord's prayer, "Not My will, but Thine;" and 
sets before us very strongly the necessity and the advantage 
of prayer. For if He uttered such words of prayer for 
deliverance Who knew the whole course of events that was 
to follow, how much more are they bound to supplicate their 
God to Whom the future is a sealed book ! And if the Lord 
heard the voice of the Saviour's prayer [verse 25], and sent an 
angel to strengthen Him though the cup of the Passion was 
not removed, much more may they look to be made strong, 
and to have their hearts established, who are in so much 
greater need of the Divine aid. 

Few Psalms contain more verses which can be taken into 
use by the Christian as expressive of his own experience and 
aspirations. As our Lord left to His people the germ of all 
prayer, so He has consecrated the words of David by His own 
adoption of them, and that in such a manner that we may 
use them as part of His own prevailing intercession. 

PSALM XXXII. 

Christ, as the representative of the whole human race, 
offers up in this Psalm the sacrifice of penitence, and rejoices 
in the blessedness of Absolution. So "blessed" indeed was 



6th Day. [Ps. 32, 33.] 



€&e Psalms. 



5 2 9 



Day 6. EVENING PRAYER. 
THE XXXII. PSALM. 

Beati, quorum. 

BLESSED is he whose unrighteousness is for- 
given : and whose sin is covered. 

2 Blessed is the man unto whom the Lord 
imputeth no sin : and in whose spirit there is no 
guile. 

3 For while I held my tongue : my bones con- 
sumed away through my daily complaining. 

4 For Thy hand is heavy upon me day and 
night : and my moisture is like the drought in 
summer. 

5 I will acknowledge my sin unto Thee : and 
mine unrighteousness have I not hid. 

6 I said, I will confess my sins unto the Lord : 
and so Thou forgavest the wickedness of my sin. 

. 7 For this shall every one that is godly make 
his prayer unto Thee, in a time when Thou 
mayest be found : but in the great water-floods 
they shall not come nigh him. 

8 Thou art a Place to hide me in, Thou shalt 
preserve me from trouble : Thou shalt compass 
me about with songs of deliverance. 

9 I will inform thee, and teach thee in the 
way wherein thou shalt go : and I will guide thee 
with Mine eye. 

10 Be ye not like to horse and mule, which 
have no understanding : whose mouths must be 
held with bit and bridle, lest they fall upon thee. 

1 1 Great plagues remain for the ungodly : but 
whoso putteth his trust in the Lord, mercy 
embraceth him on every side. 

12 Be glad, O ye righteous, and rejoice in the 
Lord : and be joyful, all ye that are true of 
heart. 

THE XXXIII. PSALM. 
Exultate, justi. 

EEJOICE in the Lord, O ye righteous : for 
it becometh well the just to be thankful. 
2 Praise the Lord with harp : sing praises 
unto Him with the lute, and instrument of ten 
strings. 



XXXII. 

Hist. David. Occa. 

sion unknown. 
Liturg. Ash Wed. 

Mattins. S.g.flJ. 

Mond. Mattins. 
Penitential Ps. 2. 



XXXIII. 

Hist. David. Occa- 
sion unknown. 

Liturg. S>. 1. m. 
Mond. Mattins. All 
Saints, Many Mar- 
tyrs, Many Con- 
fessors, 3rd Noct. 
[See S. AUG. Serm. 
335-] 



PSALMUS XXXI. 



et 



BEATI quorum remissa; sunt iniquitates 
quorum tecta sunt peccata. 
Beatus vir cui non imputavit Dominus pecca 
turn : nee est in spiritu ejus dolus. 



Quoniam tacui, inveteraverunt ossa mea : duin 
clamarem tota die. 

Quoniam die ac nocte gravata est super me 
manus Tua : conversus sum in serumna mea, dum 
configitur spina. 

Delictum meum cognitum Tibi feci : et 
injustitiam meam non abscondi. 

Dixi, Confitebor adversum me injustitiam 
meam Domino : et Tu remisisti impietatem 
peccati mei. 

Pro hac orabit ad Te omnis sanctus : in tem- 
pore opportune 

Veruntamen in diluvio aquarum multarum : 
ad eum non approximabunt. 

Tu es refugium meum a tribulatione quae cir- 
cundedit me : ^exultatio mea, erue me a circun- 
dantibus me. 

Intellectum tibi dabo, et instruam te in via 
hac qua gradieris : firmabo super te oculos Meos. 

Nolite fieri sicut equus et mulus : quibus non 
est intellectus. 

In chamo et framo maxillas eorum constringe : 
qui non approximant ad te. 

Multa flagella peccatoris : sperantem autem in 
Domino misericordia circundabit. 



Lsetamini in Domino et exultate justi 
srloriamini omnes recti corde. 



et 



PSALMUS XXXII. 

EXULTATE justi in Domino : rectos decet 
collaudatio. 
Confitemini Domino in cithara : in psalterio 
decern chordarum psallite Illi. 



He by the purity of His nature that no sin was imputed to 
Him as His own, nor was any guile found in His spirit. 
Yet so great is the mercy of God that the blessedness of the 
forgiven soul is made next, and even like to, that of the inno- 
cent soul. When His pardoning word has exercised its 
power, and "unrighteousness is forgiven," the spirit is 
freed, and pure of guile and sin ; so that they who are thus 
reunited to the spotless Lamb of God become partakers of 
His holiness. 

Thus, although there is no peace to the sinner while he 
holds his tongue, and refuses to confess his sin, he who puts 
his trust in the Lord's mercy and humbly acknowledges his 
transgressions will find that mercy embracing him on every 
side. Especially he will find out that the Son of Man hath 
power on earth to forgive sins, and that this power He has 
given to His Church [John xx. 23]; that when "truth of 
heart," a sincere penitence, has removed every bar from the 
way of God's word of absolution, it will go forth with power 
to convey actual pardon, and, with pardon, comfort. 

This penitential Psalm is, therefore, a word of Christ 
shewing us the pattern of repentance to be followed by His 
members, and proclaiming the blessedness of their state 
whose repentance has been of that sincere character that God 



is able to bless to the penitent the words of absolution, and 
thus to make them effective to his pardon and justification. 

PSALM XXXIII. 1 

This Psalm has been used time immemorial on festivals of 
martyrs. It was, doubtless, adopted for that purpose from 
its manifest position as a sequel to the foregoing Psalm of 
penitence; which makes it represent the "New Song" of 
the saints who have entered into perfect peace through the 
final pardon of their God : " And they sung a new song, say- 
ing, Thou art worthy to take the book, and to open the seals 
thereof : for Thou wast slain, and hast redeemed us to God 
by Thy blood out of every kindred, and tongue, and people, 
and nation ; and hast made us unto our God kings and 
priests : and we shall reign on the earth." [Rev. v. 9, 10.] 
This association of ideas is further exhibited by the general 
subject of the Psalm, which is a hymn of praise to God for 

i The structure of this Psalm is observable, consisting as it docs of an 
introductory and concluding verse, and of nine intermediate stanzas or 
subjects. It can scarcely be doubted that this structure was recognized in 
the' music to which the Psalm was originally sung. It is also probable 
that there is a reference to it in the end of the second verse. 



L 



530 



Cbe psalms. 



6th Day. [Ps. 34.] 



3 Sing unto the Lord a new song : sing 
praises lustily unto Him with a good courage. 

4 For the Word of the Lord is true : and all 
His works are faithful. 

5 He loveth righteousness and judgement : the 
earth is full of the goodness of the Lord. 

6 By the Word of the Lord were the heavens 
made : and all the hosts of them by the breath 
of His mouth. 

7 He gathereth the waters of the sea together, 
as it were upon an heap : and layeth up the 
deep, as in a treasure-house. 

8 Let all the earth fear the Lord : stand in 
awe of Him, all ye that dwell in the world. 

9 For He spake, and it was done : He com- 
manded, and it stood fast. 

10 The Lord bringeth the counsel of the 
heathen to nought : and maketh the devices of 
the people to be of none effect, and casteth out 
the counsels of princes. 

11 The counsel of the Lord shall endure for 
ever : and the thoughts of His heart from genera- 
tion to generation. 

12 Blessed are the people whose God is the 
Lord Jehovah : and blessed are the folk that 
He hath chosen to Him, to be His inheritance. 

13 The Lord looked down from heaven, and 
beheld all the children of men : from the habita- 
tion of His dwelling He considereth all them 
that dwell on the earth. 

1 4 He fashioneth all the hearts of them : and 
understandeth all their works. 

15 There is no king that can be saved by the 
multitude of an host : neither is any mighty man 
delivered by much strength. 

16 A horse is counted but a vain thing to save 
a man : neither shall he deliver any man by his 
great strength. 

17 Behold, the eye of the Lord is upon them 
that fear Him : and upon them that put their 
trust in His mercy ; 

18 To deliver their soul from death : and to 
feed them in the time of dearth. 

19 Our soul hath patiently tarried for the 
Lord : for He is our Help, and our Shield. 

20 For our heart shall rejoice in Him : because 
we have hoped in His holy Name. 

21 Let Thy merciful kindness, O Lord, be 
upon us : like as we do put our trust in Thee." 



I 



THE XXXIV. PSALM. 
Benedicam Domino. 

WILL alway give thanks unto the Lord 
His praise shall ever be in my mouth. 



a I.itany Suffrages. 

XXXIV. 

Hist. David ; at 
court of Achish. 

Liturg. S. f. ??. 
Mond. Mattins, 
Many Martyrs, 3rd 
Noct. St. Michael 
and All Saints, 2nd 
Noct. Apostlesand 
Evangelists, 1st 
Noct. 



Cantate Ei canticum novum : bene psallite Ei 
in vociferatione. 

Quia rectum est verbum Domini : et omnia 
opera Ejus in fide. 

Diligit misericord iam et judicium : misericordia 
Domini plena est terra 

Verbo Domini cceli firmati sunt : et spiritu oris 
Ejus omnis virtus eorum. 



Congregans sicut in utre aquas maris 
in thesauris abyssos. 



ponens 



Timeat Dominum omnis terra : ab Eo autem 
commoveantur omnes inhabitantes orbem. 

Quoniam Ipse dixit, et facta sunt : Ipse man- 
davit, et creata sunt 

Dominus dissipat consilia gentium ; reprobat 
autem cogitationes populorum : et reprobat con- 
silia principum. 

Consilium autem Domini in seternum manet : 
cogitationes cordis Ejus in generatione et genera- 
tionem. 

Beata gens cujus est Dominus Detjs ejus : 
populus quern elegit in hasreditatem Sibi. 

De coelo respexit Dominus : vidit omnes filios 
hominum. 

De prasparato habitaculo Suo : respexit super 
omnes qui habitant terram. 

Qui hnxit singillatim corda eorum : qui intel- 
ligit omnia opera eorum. 

Non salvatur rex per multam virtutem : et 
gigas non salvabitur in multitudine virtutis suae. 

Fallax equus ad salutem : in abundantia autem 
virtutis suae non salvabitur. 



Ecce oculi Domini super metuentes Eum 
in eis qui sperant super misericordia Ejus. 



et 



Ut eruat a morte animas eorum : et alat eos in 
fame. 

Anima nostra sustinet Dominum : quoniam 
adjutor et protector noster est. 

Quia in Eo laetabitur cor nostrum : et in 
nomine sancto Ejus speravimus. 

Fiat misericordia Tua, Domine, super nos : 
quemadmodum speravimus in Te. 



B 



PSALMUS xxxnx 

ENEDICAM Dominum in omni tempore 
semper laus Ejus in ore meo. 



the wonders of Creation, it being one of the strains of 
heavenly lauds that " Thou art worthy, O Lord, to receive 
glory and honour and power : for Thou hast created all 
things, and for Thy pleasure they are and were created." 
[Rev. iv. 11.] 

But all such hymns of praise for God's good work in the 
natural creation carry a further meaning which looks to the 
new and spiritual Creation whereby all things are made new 
in Christ Jesus. By the word of the Lord were the heavens 
made : and the same word will be the Creator of the new 
heaven and the new earth, when the first heaven and the 
first earth shall have passed away and there shall be no more 
sea. The Church, enlightened by the words of Christ and 
the Holy Ghost, sings this hymn to God with a far deeper 



meaning than attached to it when sung by the Jewish Church : 
beholding with open face the glory of the Lord Jesus revealed 
in it ; and adoring Him in its measured strains as that 
eternal Word, Who became man for us men and for our 
salvation, and Whose perpetual miracle of new creation is 
the subject of her continual thanksgiving. 

psalm xxxrv. 1 

This Psalm contains a Divine prophecy of the Agony, 

1 This Psalm is appointed for use at the time of Communion in the 
Liturgy of St. James, and in the Apostolical Constitutions. The associa- 
tion of it with the Eucharist plainly arises from the words of the eighth 
verse. In the Hebrew it is an Alphabet Psalm. 



6th Day. [Ps. 34.] 



Cfce Psalms. 



531 



2 My soul shall make her boast in the 
Lord : the humble shall hear thereof, and be 
glad. 

3 O praise the Lord with me : and let us 
magnify His Name together. 

4 I sought the Lord, and He heard me : yea, 
He delivered me out of all my fear. 

5 They had an eye unto Him, and were light- 
ened : and their faces were not ashamed. 

6 Lo, the poor crieth, and the Lord heareth 
him : yea, and saveth him out of all his 
troubles. 

7 The angel of the Lord tarrieth round about 
them that fear Him : and delivereth them. 

8 O taste, and see how gracious the Lord is : 
blessed is the man that trusteth in Him. 

9 O fear the Lord, ye that are His saints : for 
they that fear Him lack nothing. 

10 The lions do lack, and suffer hunger : but 
they who seek the Lord shall want no manner of 
thing that is good. 

11 Come, ye children, and hearken unto me : 
I will teach you the fear of the Lord. 

12 What man is he that lusteth to live : and 
would fain see good days 1 

13 Keep thy tongue from evil : and thy lips, 
that they speak no guile. 

14 "Eschew evil, and do good : seek peace, 
and *ensue it. 

1 5 The eyes of the Lord are over the right- 
eous : and His ears are open unto their prayers. 

16 The countenance of the Lord is against 
them that do evil : to root out the remembrance 
of them from the earth. 

17 The righteous cry, and the Lord heareth 
them : and delivereth them out of all their 
troubles. 

18 The Lord is nigh unto them that are of a 
contrite heart : and will save such as be of an 
humble spirit. 

19 Great are the troubles of the righteous : 
but the Lord delivereth him out of all. 

20 He keepeth all his bones : so that not one 
of them is broken. 

21 But misfortune shall slay the ungodly : 
and they that hate the righteous shall be 
desolate. 

22 The Lord delivereth the souls of His 
servants : and all they that put their trust in 
Him shall not be destitute. 



a i.e. Shun, or, as in 
B. V., " depart 
from." 

b i.i. Follow after, 
or, asin B.V., "pur- 
sue," 



In Domino laudabitur anima mea 
mansueti, et laetentur. 



audiant 



Magnificate Dominum mecum : et exaltemus 
nomen Ejus in idipsum. 

Exquisivi Dominum, et exaudivit me : et ex 
omnibus tribulationibus meis eripuit me. 

Accedite ad Eum, et illuminamini : et facies 
vestrae non confundentur. 

Iste pauper clamavit, et Dominus exaudivit 
eum : et ex omnibus tribulationibus ejus salvavit 
eum. 

Immittet angelus Domini in circuitu timentium 
Eum : et eripiet eos. 

Gustate, et videte quoniam suavis est Do- 
minus : beatus vir qui sperat in Eo. 

Timete Dominum omnes sancti Ejus : quoniam 
non est inopia timentibus Eum. 

Divites eguerunt et esurierunt : inquirentes 
autem Dominum non minuentur omni bono. 

Venite, filii, audite me : timorem Domini 
docebo vos. 

Quis est homo qui vult vitam : diligit dies 
videre bonos 1 

Prohibe linguam tuani a malo : et labia tua ne 
loquantur dolum. 

Diverte a malo et fac bonum : inquire pacem, 
et persequere earn. 

Oculi Domini super justos : et aures Ejus ad 
preces eorum. 

Vultus autem Domini super facientes mala : 
ut perdat de terra memoriam eorum. 

Clamaverunt justi, et Dominus exaudivit eos : 
et ex omnibus tribulationibus eorum liberavit 
eos. 

Juxta est Dominus his, qui tribulato sunt 
corde : et humiles spiritu salvabit. 

Multse tribulationes justorum : et de omnibus 
his liberavit eos Dominus. 

Custodit Dominus omnia ossa eorum : unum 
ex his non conteretur. 

Mors peccatorum pessima : et qui oderunt 
justum delinquent. 

Eedimet Dominus animas servorum Suorum : 
et non delinquent omnes qui sperant in Eo. 



Suffering, and Deliverance of the holy Jesus ; and also of the 
fate of Judas the betrayer : "Great are the troubles of the 
righteous. . . . But they that hate the righteous shall be 
desolate." In the third verse there is a direct recognition of 
the principle that Christ's words in the Psalms are also often 
given to be the words of His members ; and in the sixth and 
seventh verses this principle is illustrated by the change of 
the pronoun from singular to plural. The ' ' poor in spirit " 
are one with Him Who became "the poor" that He might 
make many rich. He cried to His Father when His soul 
was exceeding sorrowful, even unto death, and the angel of 
the Lord appeared from Heaven, strengthening Him. Our 
Lord is also called "the righteous" (the term being used 
interchangeably in the same manner) in the fifteenth, seven- 
teenth, and nineteenth verses. This term is found in Acts 
iii. 14, and vii. 52, and the twentieth verse being expressly 
applied to our Lord by St. John, shews clearly of Whom 
the Psalm speaks. In contrast to this designation of the 
holy Jesus, " the Ungodly " must clearly be taken to mean 
the betrayer, whom "misfortune slew" when "he hanged 



himself, and falling headlong he burst asunder in the midst, 
and his bowels gushed out," and of whom the Apostle said, 
' ' Let his habitation be desolate. " Hence we may see that 
the "evil" of the traitor's "tongue," and the "guile" 
of his "Hail, Master," are signified in the thirteenth and 
fourteenth verses, setting him forth as a terrible example, and 
warning us that it is possible even now to crucify the Son of 
God afresh. 

In the eleventh verse we seem to hear the parting words 
of the great Teacher to His little flock, "I will not leave 
you orphans : " the echo of which loving words sounded in 
the oft-repeated salutation of His beloved Apostle, "My 
little children." Of that little flock, the children of the 
Lord, the words of the Psalm are also spoken ; of the Bride 
which is "bone of His bone, and flesh of His flesh," and 
which He will preserve through all the troubles of this world, 
that though her blood be even shed like water in the streets 
of Jerusalem, the strength of her internal frame shall sur- 
vive to be restored to life in the glory of the Resurrection 
kingdom. 



53 2 



Cbe Psalms. 



7th Day. [Ps. 35.] 



Day 7. Morning Prayer. 

THE XXXV. PSALM. 
Juclica, Donrine. 

PLEAD Thou my cause, O Lord, with them 
that strive with me : and fight Thou 
against them that fight against me. 

2 Lay hand upon the shield and buckler : and 
stand up to help me. 

3 Bring forth the spear, and stop the way 
against them that persecute me : say unto my 
soul, I am thy salvation. 

4 Let them be confounded, and put to shame, 
that seek after my soul : let them be turned back, 
and brought to confusion, that imagine mischief 
for me. 

5 Let them be as the dust before the wind : 
and the angel of the Lord scattering them. 

6 Let their way be dark and slippery : and let 
the angel of the Lord persecute them. 

7 For they have privily laid their net to 
destroy me without a cause : yea, even without 
a cause have they made a pit for my soul. 

8 Let a sudden destruction come upon him 
unawares, and his net, that he hath laid privily, 
catch himself : that he may fall into his own mis- 
chief. 

9 And, my soul, be joyful in the Lord : it 
shall rejoice in His salvation. 

10 All my bones shall say, Lord, who is like 
unto Thee, Who deliverest the poor from hini that 
is too strong for him : yea, the poor, and him that 
is in misery, from him that spoileth him. 

1 1 False witnesses did rise up : they laid to my 
charge things that I knew not. 

12 They rewarded me evil for good : to the 
great discomfort of my soul. 

13 Nevertheless, when they were sick I put on 
sackcloth, and humbled my soul with fasting : 
and my prayer shall turn into mine own bosom. 

14 I behaved myself as though it had been 
my friend, or my brother : I went heavily as one 
that mourneth for his mother. 

15 But in mine adversity they rejoiced, and 
gathered themselves together : yea, the very 
abjects came together against me unawares, mak- 
ing mouths at me, and ceased not. 

16 With the flatterers were busy mockers : 
who gnashed upon me with their teeth. 



xxxv. 

Hist. David; while 
persecuted by Saul. 

Liturz. S. % |£). 
Mond. Mattins 



J 



PSALMUS XXXIV. 

UDICA, Domine, nocentes me : expugna 
impugnantes me. 



Apprehende arma et scutum : et exsurge in 
adjutorium mihi. 

Etfunde frameam, et conclude ad versus eos qui 
persequuntur me : die animse mece, Salus tua Ego 
sum. 

Confundantur et revereantur : quserentes ani- 
mam meam. 

Avertantur retrorsum et confundantur : cogi- 
tantes mihi mala. 

Fiant tanquam pulvis ante faciem venti : et 
angelus Domini coarctans eos. 

Fiat via illorum tenebrse et lubricum : et angel- 
us Domini persequens eos. 

Quoniam gratis absconderunt mihi interitum 
laquei sui : supervacue exprobraverunt animam 
meam. 

Veniat illi laqueus quern ignorat : et captio 
quam abscondit apprehendat eum, et in laqueum 
cadat in ipsum. 

Anima autem mea exultabit in Domino : et 
delectabitur super salutari Suo. 

Omnia ossa mea dicent : Domine, quis similis 
Tibi? 

Eripiens inopem de manu fortiorum ejus : 
egenum et pauperem a diripientibus eum. 

Surgentes testes iniqui : quae ignorabam in- 
terrogabant me. 

Eetribuebant mihi mala pro bonis : sterilitatem 
animse mese. 

Ego autem cum mihi molesti essent : induebar 
cilicio. 

Humiliabam in jejunio animam meam : et 
oratio mea in sinu meo convertetur. 

Quasi proximum, et quasi fratrem nostrum, sic 
complacebam : quasi lugens et contristatus, sic 
humiliabar. 

Et adversum me lsetati sunt, et convenerunt : 
congregata sunt super me flagella, et ignoravi. 

Dissipati sunt, nee compuncti; tentaverunt 
me ; subsannaverunt me subsannatione : frendue- 
runt super me dentibus suis. 



PSALM XXXV. 

A Scriptural key to the Evangelical interpretation of this 
Psalm is given by our Lord Himself in one of His final dis- 
courses : "But this is come to pass, that the word might be 
fulfilled that is written in their law, They hated Me without 
a cause. " [John xv. 25.] The eleventh verse also received a 
literal fulfilment in the false witness borne against our Lord 
when He was accused before the High Priest. And, like the 
preceding Psalm, it contains, in addition to these direct refer- 
ences to the sufferings of our Lord, a prophetic intimation of 
the fate which should befall the traitor Judas. 

Although bearing much resemblance to the 22nd Psalm in 
its general character, this differs from that in dwelling less 
upon the sorrows of the suffering Jesus as they affected His 
body and soul than on the aspect which those sorrows wear 
as being brought about by the acts of those whom He came 
to love and save. In the one Psalm the Man of Sorrows is 
heard crying out in the depth of the woe brought upon Him 



by His vicarious atonement : in the other, the guileless Just 
One appeals to the All-righteous Judge against the unrighteous 
judgement of men : "Judge Me, Lord, according to Thy 
righteousness." In this aspect the 35th Psalm furnishes us 
with a fearful comment upon the injustice of the Jews in per- 
secuting Christ. And since, when He cries, "Plead Thou My 
cause," He asks the righteous Judge to plead that of His 
mystical Body also, the Psalm expresses not less the injustice 
of those who at any time persecute the Church. In the one 
case we see the manner in which the world treated the Good 
Samaritan who put on the sackcloth of our nature that He 
might lift up that nature, sick and wounded by the Fall : in 
the other the Antichrists of every age rising up in false wit- 
ness, and spreading nets against His Church, the one mission 
of which is to gather souls to God. In both the appeal lies 
from the injustice of earth to the righteousness of Heaven : 
" How long, Lord, holy and true, dost Thou not judge and 
avenge our blood on them that dwell on the earth ? " And 
the Church of the Redeemer can look forward as her Lord 



7th Day. [Ps. 36.] 



£f)e Psalms. 



533 



1 7 Lord, how long wilt Thou look upon this : 
O deliver my soul from the calamities which they 
bring on me, and my darling from the lions. 

18 So will I give Thee thanks in the great 
congregation : I will praise Thee among much 
people. 

19 O let not them that are mine enemies 
triumph over me ungodly : neither let them wink 
with their eyes that hate me without a cause. 

20 And why? their communing is not for 
peace : but they imagine deceitful words against 
them that are quiet in the land. 

21 They gaped upon me with their mouth, and 
said : Fie on thee, fie on thee, we saw it with 
our eyes. 

22 This Thou hast seen, Lord : hold not 
Thy tongue then, go not far from me, O Lord. 

23 Awake and stand up to judge my quarrel : 
avenge Thou my cause, my God and my Lord. 

24 Judge me, O Lord my God, according to 
Thy righteousness : and let them not triumph 
over me. 

25 Let them not say in their hearts, There, 
there, so would we have it : neither let them say, 
We have "devoured him. 

26 Let them be put to confusion and shame 
together that rejoice at my trouble : let them be 
clothed with rebuke and dishonour that boast 
themselves against me. 

27 Let them be glad and rejoice that favour 
my righteous dealing : yea, let them say alway, 
Blessed be the Lord, Who hath pleasure in the 
prosperity of His servant. 

28 And as for my tongue, it shall be talking 
of Thy righteousness : and of Thy praise all the 
day long. 

THE XXXVI. PSALM. 
Dixit injustus. 

MY heart sheweth me the wickedness of the 
ungodly : that there is no fear of God 
before his eyes. 

2 For he flattereth himself in his own sight : 
until his abominable sin be found out. 

3 The words of his mouth are unrighteous, 
and full of deceit : he hath left off to behave 
himself wisely, and to do good. 

4 He imagineth mischief upon his bed, and 
hath set himself in no good way : neither doth 
he abhor any thing that is evil. 

5 Thy mercy, Lord, reacheth unto the 
heavens : and Thy faithfulness unto the clouds. 



a Al. devoured. 



XXXVI. 

Hist. David; while 

persecuted by Saul. 
Liturg. S. g. ft. 

Mond. Mattins. 

Many Martyrs, 3rd 

Noct. 



Domine, quando respicies 1 restitue animam 
meam a malignitate eorum : a leonibus unicam 
meam. 

Confitebor Tibi in ecclesia magna : in populo 
gravi laudabo Te. 

Non supergaudeant mihi qui adversantur mihi 
inique : qui oderunt me gratis, et annuunt oculis. 

Quoniam mihi quidem pacifice loquebantur : 
et in iracundia terrse loquentes dolos cogitabant. 

Et dilataverunt super me os suum : dixerunt, 
Euge, euge, viderunt oculi nostri. 

Vidisti, Domine, ne sileas : Domine, ne dis- 
cedas a me. 

Exsurge et intende judicio meo Deus meus : 
et Dominus meus in causam meam. 

Judica me secundum justitiam Tuam, Domine 
Deus meus : et non supergaudeant mihi. 

Non dicant in cordibus suis, Euge, euge, 
animae nostras : nee dicant, Devorabimus eum. 

Erubescant et revereantur simul : qui gratulan- 
tur malis meis. 

Induantur confusione et reverentia : qui maligna 
loquuntur super me. 

Exultent et laetentur qui volunt justitiam 
meam : et dicant semper, Magnificetur Dominus, 
Qui voluit pacem servi Ejus. 

Et lingua mea meditabitur justitiam Tuam : 
tota die laudem Tuam. 



PSALMUS XXXV. 

DIXIT injustus ut delinquat in semetipso : non 
est timor Dei ante oculos ejus. 

Quoniam dolose egit in conspectu ejus : ut 
inveniatur iniquitas ejus ad odium. 

Verba oris ejus iniquitas et dolus : noluit 
intelligere ut bene ageret. 

Iniquitatem meditatus est in cubili suo : astitit 
omni viae non bonae ; malitiam autem non odivit. 



Domine, in coelo misericordia Tua 
Tua usque ad nubes. 



et Veritas 



did, with faith in the righteous verdict of her God and in 
His avenging hand : looking for the destruction, not of foes, 
but of the enmity and sin of foes : looking for them to be so 
conquered and brought to shame that they may be clothed 
with the rebuke and dishonour of true penitence, and after- 
wards be among the number of those that sing, " Blessed 
be the Lord, Who hath pleasure in the prosperity of His 
servant." 

Some remarks applying to the imprecatory tone of the first 
eight verses will be found in the notes to the 69th Psalm. 

PSALM XXXVI. 1 

The first four verses of this Psalm set forth the condition 



l In the indictment of criminals, a form of -words is used which is taken 
from the first verse of this Psalm, viz. " not having the fear of God before 
his eyes." 



of fallen man ; the latter verses proclaim the mercy of God 
in the dispensation of grace from the "Fountain" of our 
Lord's immaculate human nature which was "opened for all 
uncleanness." 

"The fear of God," that fear which proceeds from love and 
not from terror, was lost by the Fall; the "flattery" of 
himself by the sinner was shewn by the attempt to veil the 
shame which came with the knowledge of evil : the excuses 
which the sinners made to God were unrighteous and full of 
deceit ; they had left off to behave themselves wisely, and 
tried to hide themselves from their All-seeing Creator : good 
became alien to them instead of being natural ; and they had 
lost the hatred of disobedience and sin with which they had 
originally been endowed. All this was typical of sin and 
sinners at all times ; and at all times Cod's mercy to the sin- 
ner is immeasurable, immoveable, and inexhaustible. Such 
is the signification underlying the first half of the Psalm. 



534 



Cbe Psalms. 



7th Day. [Ps. 37.] 



6 Thy righteousness stancletli like the strong 
mountains : Thy judgements are like the great 
deep. 

7 Thou, Lord, shalt save both man and beast ; 
How excellent is Thy mercy, O God : and the 
children of men shall put their trust under the 
shadow of Thy wings. 

8 They shall be satisfied with the plenteous- 
ness of Thy house : and Thou shalt give them 
drink of Thy pleasures as out of the river. 

9 For with Thee is the well of life : and in 
Thy light shall we see light. 

10 O continue forth Thy loving-kindness unto 
them that know Thee : and Thy righteousness 
unto them that are true of heart. 

11 let not the foot of pride come against 
me : and let not the hand of the ungodly cast 
me down. 

12 There are they fallen, all that work wicked- 
ness : they are cast down, and shall not be able 
to stand. 

Day 7. Evening Prayer. 
the xxxvii. psalm. 

Noli semulari. 

FRET not thyself because of the ungodly : 
neither be thou envious against the evil- 
doers. 

2 For they shall soon be cut down like the 
grass : and be withered even as the green herb. 

3 Put thou thy trust in the Lord, and be 
doing good : dwell in the land, and verily thou 
shalt be fed. 

4 Delight thou in the Lord : and He shall 
give thee thy heart's desire. 

5 Commit thy way unto the Lord, and put 
thy trust in Him : and He shall bring it to pass. 

6 He shall make thy righteousness as clear as 
the light : and thy just dealing as the noon-day. 

7 Hold thee still in the Lord, and abide 
patiently upon Him : but grieve not thyself at 
him whose way doth prosper, against the man 
that doeth after evil counsels. 

8 Leave off from wrath, and let go displeasure : 
fret not thyself, else shalt thou be moved to do evil. 

9 Wicked doers shall be rooted out : and they 
that patiently abide the Lord, those shall inherit 
the land. 

10 Yet a little while, and the ungodly shall be 
clean gone : thou shalt look after his place, and 
he shall be away. 



XXXVII. 

Hist. David ; when 
persecuted by Saul, 
and added to in his 
last days. 

Litnrr. 5. $. fg. 
Mond. Mattins. 



Justitia Tua sicut montes Dei : judicia Tua 
abyssus multa. 

Homines et jumenta salvabis, Domine : quemad- 
modum multiplicasti misericordiam Tuam, Deus. 

Filii autem hominum : in tegmine alarum 
Tuarum sperabunt. 

Inebriabuntur ab ubertate domus Tme : et 
torrente voluptatis Tuse potabis eos. 

Quoniam apud To fons vitae : et in lnmine Tuo 
videbimus lumen. 

Pnetende misericordiam Tuam scientibus Te : 
et justitiam Tuam his qui recto sunt corde. 

Non veniat mihi pes superbise : et manus pecca- 
toris non moveat me. 

Ibi ceciderunt qui operantur iniquitatem : 
expulsi sunt, nee potuerunt stare. 



PSALMUS XXXVI. 

~^TOLI aemulari in malignantibus : neque 
-L. i zelaveris facientes iniquitatem. 

Quoniam tanquam fcenum velociter arescent : 
et quemadmodum olera herbarum cito decident. 

Spera in Domino, et fac bonitatem : et inhabita 
terram, et pasceris in divitiis ejus. 



et dabit tibi petitiones 
et spera in Eo, et 



Delectare in Domino 
cordis tui. 

Revela Domino viam tuam 
Ipse faciet. 

Et educet quasi lumen justitiam tuam, et 
judicium tuum tanquam meridiem : subditus esto 
Domino, et ora Eum. 

Noli aemulari in eo qui prosperatur in via sua : 
in homine faciente injustitias. 

Desine ab ira, et derelinque furore m : noli 
a?mulari ut maligneris. 

Quoniam qui malignantur, exterminabuntur : 
sustinentes autem Dominum, ipsi hsereditabunt 
terram. 

Et adhuc pusillum, et non erit peccator : et 
quaeres locum ejus, et lion invenies. 



Then we praise God that "when there was none to help, 
His arm brought salvation " [Isa. lxiii. 5], and that His 
love gathered sinners to Himself "like as a hen gathereth 
her chickens under her wings," by sending His Son into the 
world to save them. To that Son the ninth and tenth verses 
turn, anticipating His own proclamation of Himself as the 
Fountain of living water, the Living Bread of Which men 
may eat and be satisfied, the Light of the world Which 
enlightens all men with its beams. 

It is also obvious that this Psalm proclaims the wickedness 
of Antichrist and the Lord's final victory over him. 

PSALM XXXVII. 

Christ speaks in and to the Church, exhorting it not to be 
overborne by persecution or any other trouble, but to look to 
the end. Evil may prevail for a time, but at last the tares 
will be cut down for destruction, and the wheat gathered 



into the garner of God. The prevailing theme of the Psalm 
is that of patience and rest in the Lord. "In your patience 
possess ye your souls," was the Lord's own teaching to His 
Church respecting the troublous times that would come upon 
it : and twice in the Book of the Revelation it is repeated, 
" Here is the patience and faith of the saints." In like man- 
ner the Apostles had often written to the early Church in 
the same strain, as if much faith was requisite to enable it to 
believe that in quietness and in confidence was their strength : 
" Cast not away therefore your confidence, which hath great 
recompence of reward. For ye have need of patience, that 
after ye have done the will of God, ye might receive the 
promise. For yet a little while, and He that shall come will 
come, and will not tarry." [Heb. x. 35-37.] The trials of 
the early Church were so stupendous that it did indeed 
require a strong faith to believe that the Lord was upholding 
it with His hand, and that the powers of sin would not pre- 
vail. They saw the ungodly in great power, and the followers 



7th Day. [Ps. 37.] 



€{>e Psalms. 



535 



11 But the meek-spirited shall possess the 
earth : and shall be refreshed in the multitude 
of peace. 

12 The ungodly seeketh counsel against the 
just : and gnasheth upon him with his teeth. 

13 The Loed shall laugh him to scorn : for He 
hath seen that His day is coming. 

14 The ungodly have drawn out the sword, 
and have bent their bow : to cast down the poor 
and needy, and to slay such as are of a right con- 
versation. 

15 Their sword shall go through their own 
heart : and their bow shall be broken. 

16 A small thing that the righteous hath : is 
better than great riches of the ungodly. 

17 For the arms of the ungodly shall be 
broken : and the Lord upholdeth the righteous. 

18 The Lord knoweth the "days of the godly : 
and their inheritance shall endure for ever. 

19 They shall not be confounded in the peril- 
ous time : and in the days of dearth they shall 
have enough. 

20 As for the ungodly, they shall perish, and 
the enemies of the Lord shall consume as the fat 
of lambs : yea, even as the smoke shall they con- 
sume away. 

21 The ungodly borroweth, and payeth not 
again : but the righteous is merciful and liberal. 

22 Such as are blessed of God shall possess 
the land : and they that are cursed of Him shall 
be rooted out. 

23 The Lord ordereth a good man's going : 
and maketh his way acceptable to Himself. 

24 Though he fall, he shall not be cast away : 
for the Lord upholdeth him with His hand. 

25 I have been young, and now am old : and 
yet saw I never the righteous forsaken, nor his 
seed begging their bread. 

26 The righteous is ever merciful, and lendeth : 
and his seed is blessed. 

27 Flee from evil, and do the thing that is 
good : and dwell for evermore. 

28 For the Lord loveth the thing that is 
right : He forsaketh not His that be godly, but 
they are preserved for ever. 

29 The unrighteous shall be punished : as for 
the seed of the ungodly, it shall be rooted out. 

30 The righteous shall inherit the land : and 
dwell therein for ever. 

31 The mouth of the righteous is exercised in 
wisdom : and his tongue will be talking of judge- 
ment. 



Al. 2Uays. 



Mansueti autem haereditabunt terram 
delectabuntur in multitudine pacis. 



et 



Observabit peccator justum : et stridebit super 
eum dentibus suis. 

Dominus autem irridebit eum : quoniam pros- 
picit quod veniet dies Ejus. 

Gladiuni evaginaverunt peccatores : intenderunt 
arcum suum, 

Ut dejiciant pauperem et inopem : ut trucident 
rectos corde. 

Gladius eorum intret in corda ipsorum : et 
arcus eorum confringatur. 

Melius est modicum justo : super divitias pec- 
catorum multas. 

Quoniam brachia peccatorum conterentur : con- 
firmat autem justos Dominus. 

Novit Dominus dies immaculatorum : et hsere- 
ditas eorum in seternum erit. 

Non confundentur in tempore malo : et in 
diebus famis saturabuntur, quia peccatores peri- 
bunt. 

Inimici vero Domini mox ut honorificati fuerint 
et exaltati : deficientes, quemadmodum fumus 
deficient. 

Mutuabitur peccator, et non solvet : Justus 
autem miseretur et tribuet. 

Quia benedicentes Ei hsereditabunt terram : 
maledicentes autem Ei disperibunt. 

Apud Dominum gressus hominis dirigentur : et 
viam ejus volet. 

Cum ceciderit, non collidetur : quia Dominus 
supponit manum Suam. 

Junior fui, etenim senui : et non vidi justum 
derelictum, nee semen ejus quaerens panem. 

Tota die miseretur et commodat : et semen 
illius in benedictione erit. 

Declina a malo, et fac bonum : et inhabita in 
saeculum saeculi. 

Quia Dominus amat judicium et non derelin- 
quet sanctos Suos : in aeternum conservabuntur. 

Injusti punientur : et semen impiorum peribit. 

Justi autem hsereditabunt terram : et inhabi- 
tabunt in saeculum saeculi super earn. 

Os justi meditabitur sapientiam : et lingua 
ejus loquetur judicium. 



of the Righteous One everywhere cast down by the most 
bitter persecution. But they were bidden not to fret them- 
selves because of the power of Antichrist, for that he would 
soon be cut down as the grass by the sickle of God's Angel : 
"The devil is come down unto you, having great wrath, 
because he knoweth that he hath but a short time. And 
when the dragon saw that he was cast into the earth, he per- 
secuted the woman which brought forth the Man." [Rev. 
xii. 12, 13.] They were bidden thus to be ever taking the 
strain of this Psalm (which was doubtless often sung by them 
in Divine Service) as the guiding principle of their Christian 
life. Let not the seeming prosperity of God's enemies make 
you contrast your own condition with theirs : rest in the 
Lord ; watch what the end will be ; assure yourselves in 
your faith, and believe that Christ and the right must prevail, 
and that evil shall be cast down. Abide patiently in the 
Lord, and He shall bring it to pass. 

And, as the Apostolic teaching of the suffering Church 



often reminded them that here they had no continuing city, 
but that they sought one to come, so in this Psalm there are 
repeated references to "the land" and "the inheritance" 
which is prepared for those who "tarry the Lord's leisure," 
and look for "a house not made with hands, eternal in the 
heavens," though this earthly tabernacle of the Lord should 
be utterly dissolved. It may be that both here and in 
our Lord's own words, "Blessed are the meek, for they 
shall inherit the earth," there is a prophecy of a world 
purified from sin and regenerated by fire for the future 
habitation of the redeemed, as it was once regenerated by 
water. 

Although the stores of precious comfort which this Psalm 
contains may thus be most strongly illustrated by reference 
to the trials of the Church in those days when the sufferings 
of Christ's natural body were continued in His Body mystical, 
yet it is not for one age alone that its words are spoken. It. 
is still true that we "must through much tribulation enter 



536 



Cbe ipsalms. 



8th Day. [Ps. 38.] 



32 The law of his God is in his heart : and 
his goings shall not slide. 

33 The ungodly seeth the righteous : and 
seeketh occasion to slay him. 

34 The Lord will not leave him in his hand : 
nor condemn him when he is judged. 

35 Hope thou in the Loed, and keep His way, 
and He shall promote thee that thou shalt possess 
the land : when the ungodly shall perish, thou 
shalt see it. 

36 I myself have seen the ungodly in great 
power : and nourishing like a green "bay-tree. 

37 I went by, and lo, he was gone : I sought 
him, but his place could no where be found. 

38 Keep innocency, and take heed unto the 
thing that is right : for that shall bring a man 
peace at the last. 

39 As for the transgressors, they shall perish 
together : and the end of the ungodly is, they 
shall be rooted out at the last. 

40 But the salvation of the righteous cometh 
of the Lord : Who is also their strength in the 
time of trouble. 

41 And the Lord shall stand by them, and 
save them : He shall deliver them from the 
ungodly, and shall save them, because they put 
their trust in Him. 

Day 8. MORNING PRAYER. 

THE XXXVIII. PSALM. 
Domine, ne in furore. 

PUT me not to rebuke, O Lord, in Thine 
anger : neither chasten me in Thy heavy 
displeasure. 

2 For Thine arrows stick fast in me : and 
Thy hand presseth me sore. 

3 There is no health in my flesh, because of 
Thy displeasure : neither is there any rest in my 
bones, by reason of my sin. 

4 For my wickednesses are gone over my 
head : and are like a sore burden, too heavy for 
me to bear. 

5 My wounds stink, and are corrupt : through 
my foolishness. 

6 I am brought into so great trouble and 
misery : that I go mourning all the day long. 

7 For my loins are filled with a sore disease : 
and there is no whole part in my body. 



a Or, a tree flourish- 
ing in its native 



XXXV11I. 
Hist. David ; after 

his sin with Bath- 

sheba. 
Lititrg. Asli Wed. 

Matins. S>.g.1§. 

Mond. Mattins. 

Good Friday, 2nd 

Noct. 

Penitential Ps. 3. 
Passion Ps. 3. 



Lex Dei ejus in corde ipsius : et non supplanta- 
buntur gressus ejus. 

Considerat peccator justum : et quaerit morti- 
ficare eum. 

Dominus autem non derelinquet eum in mani- 
bus ejus : nee damnabit eum cum judicabitur illi. 

Expecta Dominum, et custodi viam Ejus; et 
exaltabit te, ut haereditate capias terram : cum 
perierint peccatores, videbis. 

Vidi impium superexaltatum : et elevatum 
sicut cedros Libani. 

Et transivi, et ecce non erat : quaesivi eum, et 
non est inventus locus ejus. 

Custodi innocentiam, et vide aequitatem : 
quoniam sunt reliquiae homini pacifico. 

Injusti autem disperibunt simul : reliquiae 
impiorum interibunt. 

Salus autem justorum a Domino : et protector 
eorum est in tempore tribulationis. 

Et adjuvabit eos Domintjs, et liberabit eos : 
et eruet eos a peccatoribus, et salvabit eos, quia 
speraverunt in Eo. 



PSALMUS XXXVII. 

DOMINE, ne in furore Tuo arguas me 
in ira Tua corripias me. 



neque 



et 



Quoniam sagittaa Tuae infixae sunt mihi 
confirmasti super me inanum Tuam. 

Non est sanitas in came mea a facie irae Tuae : 
non est pax ossibus meis a facie peccatorum 
meorum. 

Quoniam iniquitates meas supergressae sunt 
caput meum : et sicut onus grave gravatae sunt 
super me. 

Putruerunt et corruptee sunt cicatrices meae : 
a facie insipientiae meas. 

Miser factus sum, et curvatus sum usque in 
fineni : tota die contristatus ingrediebar. 

Quoniam lumbi mei impleti sunt illusionibus : 
et non est sanitas in carne mea. 



into " our rest ; and there is still need for the faith of Chris- 
tians to be stirred up, that they may look to the end both as 
regards the Church and their own particular lot. For how 
often still does it seem that the ungodly are in great prosper- 
ity ; that truth, peace, and love have to take the lower place 
in the world, while heresy, war, and hatred have the upper 
hand ; that the good are cast down, and the wicked built up. 
Then is the time to sing this Psalm with a new fervour, 
remembering that the Son of Man once had not where to lay 
His head, but now reigns King of kings and Lord of lords ; 
that His little flock was once persecuted on all sides, yet now 
extends through all kingdoms of the world. ' ' They that 
patiently abide the Lord, those shall inherit the land. " 

PSALM XXXVIII. 

Lest we should fear to consider these words of deep peni- 
tence as those of our Lord, the eleventh, thirteenth, and 
fourteenth verses are specially pointed towards the circum- 
stances which attended His last hours, when " all the dis- 
ciples forsook Him and fled," and when the words of the 



prophecy were literally fulfilled concerning the "Lamb of 
God:" "He was oppressed, and He was afflicted; yet He 
opened not His mouth. He is brought as a lamb to the 
slaughter, and as a sheep before her shearers is dumb, so He 
openeth not His mouth." "Then Herod questioned with 
Him in many words, but He answered nothing." "And 
when He was accused of the chief priests and elders, He 
answered nothing. " The Psalm throughout may be profitably 
compared with Isaiah liii. and Job xvi. and xvii. , where in 
one case we see the most distinct prophecy of our Lord's 
vicarial work of penitential suffering, and in the other a per- 
sonal type of Him in His affliction. "Ye have heard of the 
patience of Job, and have seen the end of the Lord." [James 

It is not unlikely that when David wrote this Psalm he 
was suffering some bodily affliction such as Job had suffered, 
and that all from the third to the seventh verse had a literal 
meaning when uttered by him. When these verses are taken 
of our Lord, they must be taken of the torture which His 
holy Body underwent from the agony of the wounds caused 
by the nails in His hands and feet, and the sharp thorns of 



8th Day. [Ps. 39.] 



Cfce Psalms. 



537 



8 I am feeble, and sore smitten : I have 
roared for the very disquietness of my heart. 

9 Lord, Thou knowest all my desire : and 
my groaning is not hid from Thee. 

10 My heart panteth, my strength hath failed 
me : and the sight of mine eyes is gone from me. 

11 My lovers and my neighbours did stand 
looking upon my trouble : and my kinsmen stood 
afar off. 

12 They also that sought after my life laid 
snares for me : and they that went about to do 
me evil, talked of wickedness, and imagined 
deceit all the day long. 

13 As for me, I was like a deaf man, and heard 
not : and as one that is dumb, who doth not open 
his mouth. 

14 I became even as a man that heareth not : 
and in whose mouth are no reproofs. 

15 For in Thee, O Lord, have I put my trust : 
Thou shalt answer for me, O Lord my God. 

16 1 have required that they, even mine enemies, 
should not triumph over me : for when my foot 
slipped, they rejoiced greatly against me. 

17 And I, truly, am set in the plague : and 
my heaviness is ever in my sight. 

18 For I will confess my wickedness : and be 
sorry for my sin. 

19 But mine enemies live, and are mighty : 
and they that hate me wrongfully are many in 
number. 

20 They also that reward evil for good are 
against me : because I follow the thing that 
good is. 

21 Forsake me not, O Lord my God : be 
not Thou far from me. 

22 Haste Thee to help me : O Lord God of 
my salvation. 

THE XXXIX. PSALM. 
Dixi, custodiam. 

I SAID, I will take heed to my ways : that I 
offend not in my tongue. 

2 I will keep my mouth as it were with a 
bridle : while the ungodly is in my sight. 

3 I held my tongue, and spake nothing : I 
kept silence, yea, even from good words ; but it 
was pain and grief to me. 



xxxix. 

Hist. David ; after 

his sin with Bath- 

sheba. 
Littery. Burial of 

the dead. £..g.$. 

Tuesd. Mattins. 



Afflictus sum et humiliatus sum nimis : rugie- 
bam a gemitu cordis mei. 

Domine, ante Te omne desiderium meum : et 
gemitus meus a Te non est absconditus. 

Cor meum conturbatum est, dereliquit me 
virtus mea : et lumen oculorum meorurn et ipsum 
non est mecum. 

Amici mei et proximi mei : adversum me ap- 
propinquaverunt, et steterunt. 

Et qui juxta me erant de longe steterunt : et 
vim faciebant qui quserebant animam meam. 

Et qui inquirebant mala mihi locuti sunt vani- 
tates : et dolos tota die meditabantur. 

Ego autem tanquam surdus non audiebam : et 
sicut mutus non aperiens os suum. 

Et factus sum sicut homo non audiens : et non 
habens in ore suo redargutiones. 

Quoniam in Te, Domine, speravi : Tu exaudies 
me, Domine Deus meus. 

Quia dixi, Nequando supergaudeant mihi 
inimici mei : et dum commoventur pedes mei, 
super me magna locuti sunt. 

Quoniam ego in flagella paratus sum : et dolor 
meus in conspectu meo semper. 

Quoniam iniquitatem meam annuntiabo : et 
cogitabo pro peccato meo. 

Inimici autem mei vivunt et confirmati sunt 
super me : et multiplicati sunt qui oderunt me 
inique. 

Qui retribuunt mala pro bonis detrahebant 
mihi : quoniam sequebar bonitatem. 

Ne derelinquas me Domine Deus meus : ne 
discesseris a me. 

Intende in adjutorium meum : Domine Deus 
salutis mese. 



PSALMUS XXXVIII. 

DIXI, Custodiam vias meas : ut non delin- 
quam in lingua mea. 
Posui ori meo custodiam : cum consisteret 
peccator adversum me. 

Obmutui, et humiliatus sum, et silui a bonis : 
et dolor meus renovatus est. 



His crown, and the racking pain of hanging from the Cross. 
Our Lord speaks them also, mystically, of His mystical Body, 
of which He was bearing the sins ; sins, the effects of which 
upon human nature are described in the words of the prophet, 
"The whole head is sick, and the whole heart faint. From 
the sole of the foot even unto the head there is no soundness 
in it ; but wounds, and bruises, and putrifying sores : they have 
not been closed, neither bound up, neither mollified with 
ointment." [Isa. i. 5, 6.] The words of the fifth verse in 
the Vulgate seem especially to connect the latter words of 
the prophet with the Psalm, for they seem to speak of wounds 
partly healed, but again reopened, such wounds as the moral 
cicatrices of human nature had been subjected to from the 
time of its first deadly wound in the Fall. 

In such a spiritual sense, also, is this penitential Psalm to 
be used by individual Christians. Remembering how hateful 
all sin is in the sight of God, how it has marred the beauty 
of His handiwork, and how totally incurable are the wounds 
it causes except by the remedy of Christ's Incarnation and 
sufferings, none need consider the expressions which are used 
too strong for ordinary penitents. She who so clearly saw 
her sin ever before her in the days of our Lord's earthly life, 



and who laid it all upon Him as she bathed His feet with her 
tears, was honoured by our Lord's words, " She loved much." 
So the greater the love of God, the greater will be the hatred 
of sin, the more clear will be the view of its sinfulness, the 
more freely will the lips confess it, and the more deeply the 
heart be sorry for it. While, therefore, this Psalm reveals 
to us some of the feelings by which our Redeemer was moved 
when He bore our sins in His own Body on the tree, it fur- 
nishes also a Divine strain of penitence which His members 
may take on their lips from age to age as following His 
example. 

PSALM XXXIX. 

When our Redeemer said, "If it be possible, let this cup 
pass from Me," He was praying in the spirit and almost in 
the words of David, "Take Thy plague away from me ; " and 
when David sang, "When Thou with rebukes dost chasten 
man for sin, Thou makest his beauty to consume away," he 
was prophesying of Him "Whoso visage was marred more 
than any man," and Who when we should see Him should 
"have no beauty in Him that wo should desiro Him." This 



533 



Cfre Pastes. 



8th Day. [Ps. 40.] 



'1 My heart was hot within rue, and while 1 
was thus musing the fire kindled : and at the last 
I spake with my tongue. 

5 Lord, let me know mine end, and the 
number of my days : that I may be certified 
how long I have to live. 

6 Behold, Thou hast made my days as it were 
a span long : and mine age is even as nothing in 
respect of Thee, and verily every man living is 
altogether vanity. 

7 For man walketh in a vain shadow, and 
disquieteth himself in vain : he heapeth up 
riches, and cannot tell who shall gather them. 

8 And now, Lord, what is my hope : truly 
my hope is even in Thee. 

9 Deliver me from all mine offences : and 
make me not a rebuke unto the foolish. 

10 I became dumb, and opened not my mouth : 
for it was Thy doing. 

11 Take Thy plague away from me : I am 
even consumed by the means of Thy heavy 
hand. 

12 When Thou with rebukes dost chasten 
man for sin, Thou makest his beauty to consume 
away, like as it were a moth fretting a garment : 
every man therefore is but vanity. 

13 Hear my prayer, O Lord, and with Thine 
ears consider my calling : hold not Thy peace at 
my tears. 

14 For I am a stranger with Thee, and a 
sojourner : as all my fathers were. 

15 spare me a little, that I may recover my 
strength : before I go hence, and be no more 
seen. 

THE XL. PSALM. 

Expectans expectavi. 

I WAITED patiently for the Lord : and He 
inclined unto me, and heard my calling. 

2 He brought me also out of the horrible pit, 
out of the mire and clay : and set my feet upon 
the rock, and ordered my goings. 

3 And He hath put a new song in my mouth : 
even a thanksgiving unto our God. 

4 Many shall see it and fear : and shall put 
their trust in the Lord. 



XL. 

Hist. David ; after 
his sin with Bath- 
sheba. 

Littirjr. Good Fri- 
day Mattins. £.15. 
p?. Tuesd. Mattins. 
Good Friday, 2nd 
Noct. Mattins of 
the departed, 3rd 
Noct, 



Concaluit cor meum intra me : et in medita- 
tione mea exardescet ignis. 

Locutus sum in lingua mea : Notum fac mihi, 
Domine, finem meum ; 

Et numerum dierum meorum, quis est : ut 
sciam quid desit mihi. 

Ecce mensurabiles posuisti dies meos : et sub- 
stantia mea tanquam nihilum ante Te. 

Veruntamen universa vanitas : omnis homo 
vivens. 

Veruntamen in imagine pertransit homo : sed 
et frustra conturbatur. 

Thesaurizat : et ignorat cui congregabit ea. 

Et nunc quse est expectatio mea? nonne Do- 
minus 1 et substantia mea apud Te est. 

Ab omnibus iniquitatibus meis erue me : 
opprobrium insipienti dedisti me. 

Obmutui, et non aperui os meum, quoniam Tu 
fecisti : amove a me plagas Tuas. 

A fortitudine manus Tuse ego defeci : in 
increpationibus, propter iniquitatem, corripuisti 
hominem. 

Et tabescere fecisti sicut araneam animam 
ejus : veruntamen vane conturbatur omnis homo. 

Exaudi orationem meam, Domine, et depre- 
cationem meam : auribus percipe lachrymas meas. 

~Ne sileas, quoniam advena ego sum apud Te : 
et peregrinus, sicut omnes patres mei. 

Remitte mihi, ut refrigerer priusquam abeam : 
et amplius non ero. 



PSALMUS XXXIX. 



et 



EXSPECTANS exspectavi Domintjm 
intendit mihi. 

Et exaudivit preces meas : et eduxit me de 
lacu miserise, et de luto fagcis. 

Et statuit super petram pedes meos : et direxit 
gressus meos. 

Et immisit in os meum canticum novum : 
carmen Deo nostro. 

Yidebunt multi et timebunt : et sperabunt in 
Domino, 



Psalm may, therefore, be reverently considered as the words 
of Christ speaking for His members, and declaring in His 
own person the sorrows which death had wrought and would 
continue to work in the world. " We see Jesus, Who was 
made a little lower than the angels for the suffering of death, 
crowned with glory and honour ; that He by the grace of 
God should taste death for every man." [Heb. ii. 9.] That 
He might become in all things like unto His brethren, He 
also became a stranger and a sojourner, and ended His 
pilgrimage by tasting death, that death might be vanquished. 
In this Psalm, especially when used in the Burial Office, 
we may hear Christ saying to all those who desire a place 
in His kingdom, " Can ye drink of the cup that I drink of, 
and be baptized with the baptism that I am baptized with ? " 
Through death He triumphed over death and entered into 
His glory, being made perfect through suffering : and by the 
grave and gate of death His people must pass that they may 
attain a joyful resurrection. Resignation, prayer, trust, and 
hope are, therefore, the four notes of the chord which sounds 
throughout this mournful hymn. " What is your life ? It 
is even a vapour, that appeareth for a little time, and then 
vanisheth away." [James iv. 14.] Yet, "I know that my 
Redeemer liveth, Who is the Resurrection and the Life, and 



though He slay me, yet will I trust in Him." "We know 
that if our earthly house of this tabernacle were dissolved, 
we have a building of God, an house not made with hands, 
eternal in the heavens:" and we may therefore say, "O 
death, where is thy sting ? grave, where is thy victory ? " 
for "if we believe that Jesus died, and rose again, even so 
them also that sleep in Jesus will God bring with Him." 
Thus the light of the glorious Gospel has transfigured the 
mournful words of the Old Testament saint, and developed out 
of them a new meaning to those who sorrow not as men with- 
out hope. 

PSALM XL. 

The words of St. Paul in the Epistle to the Hebrews, and 
the custom of the Church in adopting this Psalm for Good 
Friday, identify it as a hymn of Christ : and with this key to 
the meaning of it there is no difficulty in tracing out that He 
speaks, first, as One offering up Himself as a personal Sacri- 
fice of atonement for sin ; and, secondly, as the Head of the 
mystical Body which He is pleased to associate in intimate 
oneness with Himself. A Body hast Thou prepared Me that 
I may offer it as the One acceptable Sacrifice : a Body hast 



8th Day. [Ps. 40.] 



€&e psalms. 



539 



5 Blessed is the man that hath set his hope in 
the Lord : and turned not unto the proud, and 
to such as go about with lies. 

6 Lord my God, great are the wondrous 
works which Thou hast done, like as be also Thy 
thoughts which are to us-ward : and yet there is 
no man that ordereth them unto Thee. 

7 If I should declare them and speak of them : 
they should be more than I am able to express. 

8 Sacrifice and meat-offering Thou wouldest 
not : but mine ears hast Thou opened. 

9 Burnt-offerings and sacrifice for sin hast 
Thou not required : then said I, Lo, I come, 

10 In the volume of the book it is written of 
me, that I should fulfil Thy will, O my God : I 
am content to do it ; yea, Thy law is within my 
heart. 

Ill have declared Thy righteousness in the 
great congregation : lo, I will not refrain my lips, 
O Lord, and that Thou knowest. 

12 I have not hid Thy righteousness within 
my heart : my talk hath been of Thy truth, and 
of Thy salvation. 

13 I have not kept back Thy loving mercy 
and truth : from the great congregation. 

14 Withdraw not Thou Thy mercy from me, 

Lord : let Thy loving-kindness and Thy truth 
alway preserve me. 

15 For innumerable troubles are come about 
me, my sins have taken such hold upon me that 

1 am not able to look up : yea, they are more in 
number than the hairs of my head, and my heart 
hath failed me. 

16 O Lord, let it be Thy pleasure to deliver 
me : make haste, Lord, to help me. 

17 Let them be ashamed, and confounded 
together, that seek after my soul to destroy it : 
let them be driven backward, and put to rebuke, 
that wish me evil. 

18 Let them be desolate, and rewarded with 
shame : that say unto me, Fie upon thee, fie 
upon thee. 

19 Let all those that seek Thee be joyful and 
glad in Thee : and let such as love Thy salvation 
say alway, The Lord be praised. 

20 As for me, I am poor and needy : but the 
Lord careth for me. 

21 Thou art my Helper and Piedeemer : make 
no long tarrying, my God. 



[Old 



Beatus vir cujus est nomen Domini spes ejus : 
et non respexit in vanitates et insanias falsas. 

Multa fecisti Tu, Domine Deus meus, mira- 
bilia Tua : et cogitationibus Tuis non est qui 
similis sit Tibi. 

Annuntiavi et locutus sum : multiplicati sunt 
super numerum. 

Sacrificium et oblationem noluisti : "auras autem 
perfecisti mihi 

Holocaustum et pro peccato non postulasti : 
tunc dixi ; Ecce venio. 

In capite libri scriptum est de me, ut facerem 
voluntatem Tuam ; Deus meus, volui : et legem 
Tuam in medio cordis mei. 

Annuntiavi justitiam Tuam in ecclesia magna : 
ecce labia mea non prohibebo ; Domine, Tu scisti. 

Justitiam Tuam non abscondi in corde meo : 
veritatem Tuam et salutare Tuum dixi. 

Non abscondi misericordiam Tuam et veritatem 
Tuam : a concilio multo. 

Tu autem, Domine, ne longe facias miserationes 
Tuas a me : misericordia Tua et Veritas Tua sem- 
per susceperunt me. 

Quoniam circundederunt me mala quorum non 
est numerus : comprehenderunt me iniquitates 
mete, et non potui ut viderem. 

Multiplicatse sunt super capillos capitis mei : 
et cor meum dereliquit me. 

Complaceat Tibi, Domine, ut eruas me : 
Domine, ad adjuvandum me respice. 

Confundantur et revereantur simul qui quse- 
runt animam meam : ut auferant earn. 

Convertantur retrorsum et revereantur : qui 
volunt mihi mala. 

Ferant confestim confusionem suam : qui 
dicunt mihi, Euge, euge. 

Exultent et lsetentur super Te omnes quasrentes 
Te : et dicant semper, Magnificetur Dominus, qui 
diligunt salutare Tuum. 

Ego autem mendicus sum et pauper : Dominus 
sollicitus est mei. 

Adjutor meus, et protector meus Tu es : Deus 
meus, ne tardaveris. 



Thou prepared Me that the mystery of My Incarnation may 
be continued in the mystery of My Church. 1 

As a Psalm applicable to the day of Christ's Passion, it 
must be considered in the light of a solemn, and even awful, 
thanksgiving for His death as the source of the world's new 
life. The agony and the darkness are past: and, even from 
the Cross, He Who took upon Him the form of a Servant 
and wore the badge of the bondage of sin, can behold His 
triumph in all future ages. " He shall see of the travail of 
His soul, and shall be satisfied : by His knowledge shall My 
Righteous Servant justify many ; for He shall bear their 
iniquities." [Isa. liii. 11.] Thus it is a song of Good Friday 
sorrows sung in the knowledge that Easter is to follow : and 
the tone of it is like those pictures of the Crucifixion in 
which our Lord's incarnate Body is suspended free upon the 

1 "A Body hast Thou prepared Me," is quoted by St. Paul from the 
Septuagint, not from the Hebrew. It will be observed above that the 
ancient Vulgate, the " Vetus Itala," quoted in the margin, has the same 
reading; while the more modern Vulgate of St. Jerome'a later revision lias 
a reading very similar to that of the English. The piercing of the ears 
was a sign of servitude. [£ee Exod. xxi. 6.] 



Cross, surrounded by the glorious rays of that Divine Nature 
which made it impossible for His soul to be left in hell, or 
for His flesh to see corruption. [Acts ii. 31.] 

The words "I waited patiently," are suggestive of several 
interpretations. [1] Of our Lord's waiting, until the fulness 
of the time should come when that blessed work of Redemp- 
tion should be wrought which He had purposed from the 
time of the Fall itself. [2] Of that patient waiting for the 
time of the appointed Sacrifice which is indicated by the 
declaration on several occasions that His hour was not yet 
come. [3] Of that patience which the prophet foresaw when 
he declared that as a sheep before her shearers is dumb, so 
He openeth not His mouth, and that He gave His back to 
the smiters, and His cheeks to them that plucked off the hair. 
[4] Of Christ speaking in the name of His people who are 
waiting the Lord's good time in the Church on earth and 
in the Church of Paradise; some in afflictions, — like their 
Master and Head, — many full of ardent longing to be with 
Him, all in the hope of that blessedness which Ho holds forth 
in the Church Triumphant. "I waited patiently for the 
Lord. . . . Make no long tarrying, my Cod."' With a 



5-lQ 



Cfce Psalms 



8th Day. [Ps. 41, 42.] 



Day a Evening Prayer. 

THE XLL PSALM. 

Beatus qui intelligit. 

BLESSED is he that considereth the poor and 
needy : the Lokd shall deliver him in the 
time of trouble. 

2 The Lord preserve him, and keep him alive, 
that he may be blessed upon earth : and deliver 
not Thou him into the will of his enemies. 

3 The Lord comfort him when he lieth sick 
upon his bed : make Thou all his bed in his sick- 
ness. 

4 I said, Lord, be merciful unto me : heal my 
soul, for I have sinned against Thee. 

5 Mine enemies speak evil of me : When 
shall he die, and his name perish ? 

6 And if he come to see me, he speaketh 
vanity : and his heart conceiveth falsehood with- 
in himself, and when he cometh forth he telleth 
it. 

7 All mine enemies whisper together against 
me : even against me do they imagine this evil. 

8 Let the sentence of guiltiness proceed against 
him : and now that he a dieth, let him rise up no 
more. 

9 Yea, even mine own familiar friend, whom T 
trusted : who did also eat of my bread, hath 
laid great wait for me. 

10 But be Thou merciful unto me, O Lord : 
raise Thou me up again, and I shall reward them. 

11 By this I know Thou favourest me : that 
mine enemy doth not triumph against me. 

12 And when I am in my ^health, Thou 
upholdest me : and shalt set me before Thy face 
for ever. 

13 Blessed be the Lord God of Israel : world 
without end. Amen. 

THE XLII. PSALM. 
Quemadmodum. 

I IKE as the hart desireth the water-brooks : 
■A so longeth my soul after Thee, O God. 

2 My soul is athirst for God, yea, even for 
the living God : when shall I come to appear 
before the presence of God 1 



XLI. 

Hist. David ; after 
his sin with Balh- 
sheba. 

Liturg. S>. 19. 5?- 
Tuesd. Mattins. 
Mattins of the de- 
parted, 3rd Noct. 



b i.e. Spiritual 
health ; or, as in 
B. V., integrity. 



XLII. 

Hist. Perhaps by 
David when m exile 
at Mahanaim, and 
afterwards expand- 
ed by the Korah- 
ites. 

Liturg. S. ||. fg. 
Tuesd. Mattins. 
Mattins of the de- 
parted, 3rd Noct. 



PSALMUS XL. 

BEATUS qui intelligit super egenum et 
pauperem : in die mala liberabit eum 
Dominus. 

Dominus conservet eum, et vivificet eum, et 
beatum faciat eum in terra : et non tradat eum 
in animam inimicorum ejus. 

Dominus openi ferat illi super lectum doloris 
ejus : universum stratum ejus versasti in infirmi- 
tate ejus. 

Ego dixi, Domine, miserere mei : sana animam 
meam, quia peccavi Tibi. 

Inimici mei dixerunt mala mihi : Quando 
morietur et peribit nomen ejus % 

Et si ingrediebatur ut videret, vana loquebatur : 
cor ejus congregavit iniquitatem sibi. 

Egrediebatur foras : et loquebatur in idipsum. 

Adversum me susurrabant omnes inimici mei : 
adversum me cogitabant mala mihi. 

Verbum iniquum constituerunt adversum me : 
nunquid qui dormit, non adjiciet ut resurgat ? . 

Etenim homo pacis meae, in quo speravi, qui 
edebat panes meos : magnificavit super me 
supplantationem. 

Tu autem, Domine, miserere mei, et resuscita 
me : et retribuam eis. 

In hoc cognovi quoniam voluisti me : quoniam 
non gaudebit inimicus meus super me. 

Me autem propter innocentiam suscepisti : et 
confirmasti me in conspectu Tuo in asternum. 



Benedictus Dominus Deus Israel 
in saeculuni; Fiat, fiat. 



PSALMUS XLI. 



a sseculo, et 



QUEMADMODUM desiderat cervus aa fontes 
aquarum : ita desiderat anima mea ad Te 
Deus. 

Sitivit anima mea ad Deum fontem vivum : 
quando veniam, et apparebo ante faciem Dei ] 



versicle and response breathing the same tone the Holy Bible 
ends : — 

y . Surely I come quickly : Amen. 

R7. Even so, come, Lord Jesus. 

In such a tone the suffering Saviour commended His soul 
on the first Good Friday, saying, " Father, into Thy hands I 
commend My spirit : " and in such a tone also may His mys- 
tical Body, corporate and in its several members, be ever 
patiently waiting for the Lord, and working in humble obedi- 
ence during the time of waiting. 

PSALM XLI. 

There is enough analogy between this and the first Psalm 
to lead to the conclusion that it was intended for the position 
it now occupies as the last Psalm of the first book ; the end 
of which book is marked by the Doxology. As the first is a 
meditative hymn on the blessedness of the guileless Man, so 
this is one upon the mystery of His poverty Who became 
poor that He might make many rich. Our Lord quoted it as 
applying to Himself in John xiii. 18, declaring that the 
ninth verse of the Psalm was fulfilled by His Betrayal. The 
fifth and four following verses relate therefore to the betrayer, 



his sentence and his punishment, and "now that he dieth " 
[or "lieth"], "let him rise up no more," may be compared 
with the mysterious words of St. Peter, that Judas had gone 
"to his own place." 

This Psalm is to be viewed in two aspects. [1] It sets forth 
the blessedness of "considering," — or meditating upon with 
understanding, — the Person of the Eedeemer ; an aspect 
which may remind us of St. Paul's expression as to " dis- 
cerning "or "considering" the Lord's Body in the Holy 
Eucharist. As ' ' many are weak and sickly, and many 
sleep" [1 Cor. xi. 29] through not considering the Poor and 
Needy, so will the Lord deliver from trouble, preserve alive, 
strengthen and comfort those who there do discern Him. 
[2] The second aspect under which the Psalm is to be viewed 
shews the Son of God Himself considering poor and needy 
human nature, and coming down from Heaven to become as 
one of us. In His time of trouble the Lord delivered Him, 
and was merciful to Him when He became as the One Sinner 
in the place of all sinners. 

It will have been observed that all the forty-one Psalms 
which compose the first book point unswervingly to our 
Blessed Lord. They were a gift to the Church of Israel, 



8th Day. [Ps. 43.] 



Cbe Psalms. 



541 



3 My tears have been my meat day and night : 
while they daily say unto me, Where is now thy 
God? 

4 Now when I think thereupon, I pour out 
my heart by my self : for I went with the multi- 
tude, and brought them forth into the house of 
God; 

5 In the voice of praise and thanksgiving : 
among such as keep holy-day. 

6 Why art thou so full of heaviness, O my 
soul : and why art thou " discpiieted within me ? 

7 Put thy trust in God : for I will yet give 
Him thanks for the help of His countenance. 

8 My God, my soul is vexed within me : there- 
fore will I remember Thee concerning the land 
of Jordan, and the little hill of *Hermon. 

9 One deep calleth another, because of the 
noise of the water-pipes : all Thy waves and 
storms are gone over me. 

10 The Lord hath granted His loving-kindness 
in the day-time : and in the night-season did I 
sing of Him, and made my prayer unto the God 
of my life. 

Ill will say unto the God of my strength, 
Why hast Thou forgotten me : why go I thus 
heavily, while the enemy oppresseth me 1 

12 My bones are smitten asunder as with a 
sword : while mine enemies that trouble me cast 
me in the teeth ; 

13 Namely, while they say daily unto me : 
Where is now thy God ? 

14 Why art thou so vexed, O my soul : and 
why art thou so disquieted within me ? 

15 O put thy trust in God : for I will yet 
thank Him, Which is the help of my countenance, 
and my God. 

THE XLIII. PSALM. 
Judica me, Deus. 

GIVE sentence with me, O God, and defend 
my cause against the ungodly people : O 
deliver me from the deceitful and wicked man. 



a Al. so disquieted. 



SB. V., ami or the 
Herinonites for 

Hermons], from the 
hill Mizar. 



XLIII. 

Hist. A continua- 
tion of the preced- 
ing Psalm. 

Liturg. S. g. $. 
Tuesday Lauds. 
Corp. Chr., 3rd 
Noct. 



Fuerunt mihi lachrymae meas panes die ac 
nocte : dum dicitur mihi quotidie, Ubi est Deus 
tuus ? 

Hsec recordatus sum, et effudi in me animain 
meam : quoniam transibo in locum tabernaculi 
admirabilis, usque ad domum Dei. 

In voce exultationis et confessionis : sonus 
epulantis. 

Quare tristis es anima mea ? et quare conturbas 
me? 

Spera in Deo, quoniam adhuc confitebor Illi : 
salutare vultus mei et Deus meus. 

Ad meipsum anima mea conturbata est : prop- 
terea memor ero Tui de terra Jordanis, et Her- 
monii a moute modico. 

Abyssus abyssum invocat : in voce catarac- 
tarum Tuarum. 

Omnia excelsa Tua et fluctus Tui : super me 
transierunt. 

In die mandavit Dominus misericordiam Suam : 
et nocte canticum Ejus. 

Apud me oratio Deo vitas mese : dicam Deo, 
Susceptor meus es : 

Quare oblitus es mei ? quare contristatus 
incedo, dum affligit me inimicus ? 

Dum confringuntur ossa mea, exp rob raver unt 
mihi : qui tribulant me inimici mei. 

Dum dicunt mihi per singulos dies : Ubi est 
Deus tuus ? 

Quare tristis es anima mea? et quare conturbas 
me? 

Spera in Deo, quoniam adhuc confitebor Illi : 
salutare vultus mei, et Deus meus. 



PSALMUS XLII. 

JUDICA me, Deus, et discerne causam meam 
de gente non sancta : ab homine iniquo et 
doloso erue me. 



that its faith might look forward in hope : they are a gift 
to the Christian Church, that her faith may be intelligently 
fixed upon her Redeemer, and behold throughout the written 
word — "in the volume of the book" — the story of the per- 
sonal WORD'S Incarnation and redeeming work. 

THE SECOND BOOK. 
PSALM XLII. 

The Second Book of the Psalms opens with one in which 
Christ is again heard speaking. He speaks in His own Person 
as longing for the time of ascending to His Father, in the 
person of His mystical Body as longing for the time when 
her earthly pilgrimage will be ended, and her militant humi- 
liation transfigured into triumphant glory. It was formerly 
used in the Burial Office of the Church of England [see p. 
478] : and has a place in the Primitive Liturgy of St. Mark, 
both applications of it expressing the earnest longing of the 
Church and the devout soul for the Divine Presence : " My 
soul is athirst for God in His Eucharistic Mystery : My soul 
is athirst for Him in His Paradisal Presence." 

In their fulness the aspirations of this Psalm can only be 
assigned to Christ Himself. Job typically anticipated the 
sufferings of the Holy One to a certain extent, so that he could 
say, "And now my soul is poured out upon me, the days of 
affliction have taken hold upon me," but it was to the soul of 
the "Man of Sorrows" alone that the whole force of such 
words as those of this Psalm could belong : of Him only that 
it could be said one abyss proclaimed to another that all the 



waves and storms of Divine anger with sin had overwhelmed 
Him. We may, therefore, see in the touching expressions of 
this beautiful hymn the highest and most perfect form of 
resignation to the will of God under the most extreme depres- 
sion of sorrow and suffering : words which open out to us the 
mind of Christ, shewing how the truly faithful soul will trust 
in God as a loving Father, and long for His presence, even 
when bowing down under the weight of trial : "longing to be 
with Christ, which is far better," yet desiring, above all, to 
fulfil His will. It is a Psalm which must have had especial 
force in the Divine Service of the early Church, when per- 
secutions surrounded it on every side, and the echoes from 
one overwhelming cataract of heathen fury overtook the rush 
of another. Such intense longings for a better life and the 
peace of Paradiso belong to such times rather than to those of 
untroubled ages : and when the Antichristian persecutions of 
the latter days have come upon the Church, the meaning of 
this hymn will again be felt in its fulness as it may have been 
felt by those who had to endure the Antichrists of the first 
age. Yet the spirit of the Psalm enters into all longings for 
the Presence of Christ : and those who fully realize the work 
of sin will be able to enter into it to a great extent in connec- 
tion with the blessedness of that Presence in the Eucharistic 
Mystery. 

PSALM XLIII. 

This is plainly a continuation of the preceding Psalm 
(though not a portion of it), the ideas of it being exactly 
analogous, and the burden, from which the wholo derives so 



542 



Cbe Psalms. 



9th Day. [Pa. 44.] 



2 For Thou art the God of my strength, why- 
hast Thou put me from Thee : and why go I so 
heavily, while the enemy oppresseth me? 

3 O send out Thy light and Thy truth, that 
they may lead me : and bring me unto Thy holy 
hill, and to Thy dwelling. 

4 And that I may go unto the altar of God, 
even unto the God of my joy and gladness : and 
upon the harp will I give thanks unto Thee, O 
God, my God. 

5 Why art thou so heavy, O my soul : and 
why art thou so disquieted within me 1 

6 O put thy trust in God : for I will yet give 
Him thanks, Which is the help of my countenance, 
and my God. 

Day 9. Morning Prayer, 
the xliv. psalm. 

Deus, auribus. 

"\ \7"E have heard with our ears, God, our 
VV fathers have told us : what Thou hast 
done in their time of old ; 

2 "How Thou hast driven out the heathen with 
Thy hand, and planted them in : how Thou hast 
destroyed the nations, and cast them out. 

3 Tor they gat not the land in possession 
through their own sword : neither was it their 
own arm that helped them ; 

4 'But Thy right hand, and Thine arm, and 
the light of Thy countenance : because Thou 
hadst a favour unto them. 

5 Thou art my King, O God : send help uuto 
Jacob. 

6 rf Through Thee will we overthrow our 
enemies : and in Thy Name will we tread them 
under that rise up against us. 

7 For I will not trust in my bow : it is not 
my sword that shall help me; 

8 But it is Thou that savest us from our 
enemies : and puttest them to confusion that 
hate us. 

9 We make our boast of God all day long : 
and will praise Thy Name for ever. 

10 But now Thou art far off, and puttest us 
to confusion : and goest not forth with our 
armies. 

11 Thou makest us to turn our backs upon 
our enemies : so that they which hate us spoil 
our goods. 

12 Thou lettest us be eaten up like sheep : 
and hast scattered us among the heathen. 



XLIV. 
Hist. The Koran- 

iles, early in the 

reign of Ahaz. 
Liturg. &. |g. 19. 

Tuesd. Mattins. 



a Deut. ; i. 



* Deut. 8. 17, 18. 



c Exod. 33. 14. 
Deut. 4. 37. 



d Deut. 33. 17. 



Quia Tu es Deus fortitudo mea : quare me 
repulisti, et quare tristis incedo, dum affligit me 
inimicus 1 

Emitte lucem Tuam et veritatem Tuam : ipsa 
me deduxerunt et adduxerunt in montem sanctum 
Tuum, et in tabernacula Tua. 

Et introibo ad altare Dei : ad Deum qui 
laetificat juventutem meam. 

Confitebor Tibi in cithara, Deus, Deus meus : 
quare tristis es anima mea, et quare contuibas 
me? 

Spera in Deo, quoniam adhuc confitebor Illi : 
salutare vultus inei et Deus meus. 



PSALMUS XLIII. 

DEUS, auribus nostris audivimus : patres 
nostri annuntiaverunt nobis, 
Opus quod operatus es in diebus eorum : et in 
diebus antiquis. 

Manus Tua gentes disperdidit et plantasti eos : 
afBixisti populos et expulisti eos. 

Nee enim in gladio suo possederunt terram : 
et brachium eorum non salvavit eos : 

Sed dextera Tua, et brachium Tuum, et illu- 
minatio vultus Tui : quoniam complacuisti in 
eis. 

Tu es Ipse Bex meus et Deus meus : qui 
mandas salutes Jacob. 

In Te inimicos nostros ventilabimus cornu : et 
in nomine Tuo spernemus insurgentes in nobis. 

Non enim in arcu meo sperabo : et gladius 
meus non salvabit me. 

Salvasti enim nos de affligentibus nos : et 
odientes nos confudisti. 

In Deo laudabimur tota die : et in nomine Tuo 
confitebimur in sseculum. 

Nunc autem repulisti et confudisti nos : et non 
egredieris, Deus, in virtutibus nostris. 

Avertisti nos retrorsum post inimicos nostros : 
et qui oderunt nos diripiebant sibi. 

Dedisti nos tanquam oves escarum : et in 
gentibus dispersisti nos. 



mournful and passion-like a character, repeated ; yet a dis- 
tinctive character is also given to this concluding portion of 
the threefold hymn, which makes it a song anticipative of 
Resurrection joy. As the words of Christ are, "Thou wilt 
not leave My soul in hell . . . Thou wilt shew Me the path 
of life ; " so they are, " Send out Thy light . . . bring Me unto 
Thy holy hill." And while we hear Christ longing for the 
light of the Resurrection, and the Altar where the Lamb, as 
it had been slain, was to take His kingdom to Himself, so we 
also hear the voice of His Church asking God to send forth to 
her the Light of the world, in the Person of Christ, to lead 
her through this life to glory everlasting, and by the earthly 
to the heavenly Altar. The third verse looks plainly to Him 
Who is the Way, the Truth, the Life, and the Light of the 
City of God ; and the fourth verse as plainly to the Eucharis- 
tic thanksgiving of the Christian dispensation. 



PSALM XLIV. 

For periods of great trouble, such as the time when the 
Philistines came up with their champion against the army 
of Saul, or when Sennacherib against Hezekiah, or when the 
nation was broken to pieces by the tyranny of Antiochus 
Epiphanes, this Psalm was penned as a national pleading 
with God for His own people in their affliction ; and, so pro- 
phesying, the writer unconsciously gave words to the future 
Church which might in all ages be lifted up to God as a 
prayer for deliverance. 

It must be understood that the tone of this Psalm is by no 
means one of expostulation with God, as if it were to be said 
to Him, Why hast Thou done this ? It is, on the contrary, a 
declaration of perfect trust in Him, like that uttered by Job 
when he said, ' ' Though He slay me, yet will I trust in Him. " 



9th Day. [Ps. 45.] 



Cbe Psalms- 



543 



13 Thou sellest Thy people for nought : and 
takest no money for them. 

14 Thou makest us to be rebuked of our 
neighbours : to be laughed to scorn, and had in 
derision of them that are round about us. 

15 Thou makest us to be a by-word among 
the heathen : and that the people shake their 
heads at us. 

16 My confusion is daily before me : and the 
shame of my face hath covered me; 

17 For the voice of the slanderer and blas- 
phemer : for the enemy and avenger. 

18 And though all this be come upon us, yet 
do we not forget Thee : nor behave ourselves 
frowardly in Thy covenant. 

19 Our heart is not turned back : neither our 
steps gone out of Thy way ; 

20 No, not when Thou hast smitten us into 
the place of dragons : and covered us with the 
shadow of death. 

21 If we have forgotten the Name of our 
God, and holden up our hands to any strange 
god : shall not God search it out] for He 
knoweth the very secrets of the heart. 

22 For Thy sake also are we killed all the day 
long : and are counted as sheep appointed to be 
slain. 

23 Up, Lord, why sleepest Thou : awake, 
and be not absent from us for ever. 

24 Wherefore hid est Thou Thy face : and 
forgettest our misery and trouble 1 

25 For our soul is brought low, even unto the 
dust : our belly cleaveth unto the ground. 

26 Arise, and help us : and deliver us for Thy 
mercy's sake." 

THE XLV. PSALM. 
Eructavit cor meum. 

MY heart is inditing of a good matter : I 
speak of the things which I have made 
unto the King. 

2 My tongue is the pen : of a ready writer. 

3 Thou art fairer than the children of men : 
full of * grace are Thy lips, because God hath 
blessed thee for ever. 

4 Gird Thee with Thy sword upon Thy thigh, 
O Thou most Mighty : according to Thy worship 
and renown. 

5 Good luck have Thou with Thine honour : 
ride on, because of the word of truth, of meek- 
ness, and righteousness; and Thy right hand 
shall teach Thee terrible things. 



a Litany. 



XLV. 

Hist. The Korah- 
ites, at the mar- 
riage of Solomon, 
[i Kings 3. I.] 

Liturg. Christmas 
Mattins. S.Jg.jK. 
Tuesd. Mattins. 
Christmas, Apostles 
and Evangelists, 
Name of Jesus, ist 
Noct. Circum. and 
B. V. M., Virg. and 
Matr., 2nd Noct. 
All Saints, 3rd 
Noct. 

Messianic Ps. 4. 

b Comp. Luke 1. =8. 
in the Greek. 



Vendidisti populum Tuum sine pretio : et non 
fuit multitudo in commutationibus eorum. 

Posuisti nos opprobrium vicinis nostris : sub- 
sannationem et derisum his qui in circuitu nostro 
sunt. 

Posuisti nos in similitudinem Gentibus : com- 
motionem capitis in populis. 

Tota die verecundia mea contra me est : et 
confusio faciei meas cooperuit me. 

A voce exprobantis et obloquentis : a facie 
inimici et persequentis. 

Hsec omnia venerunt super nos, nee obliti 
sumus Te : et inique non egimus in testamento 
Tuo. 

Et non recessit retro cor nostrum : et declinasti 
semitas nostras a via Tua. 

Quoniam humiliasti nos in loco afflictionis : et 
cooperuit nos umbra mortis. 

Si obliti sumus nomen Dei nostri : et si ex- 
pandimus manus nostras ad deum alienum. 

Nonne Deus requiret ista? ipse enim novit 
abscondita cordis. 

Quoniam propter Te mortificamur tota die : 
sestimati sumus sicut oves occisionis. 

Exsurge, quare obdormis Domine 1 exsurge, et 
ne repellas in finem. 

Quare faciem Tuam avertis : oblivisceris inopise 
nostra? et tribulationis nostrse 1 

Quoniam humiliata est in pulvere anima nostra : 
conglutinatus est in terra venter noster. 

Exsurge Domine, adjuva nos : et redime nos 
propter nomen Tuum. 



PSALMUS XLIV. 

ERUCTAVIT cor meum verbum bonum : 
dico ego opera mea Eegi. 

Lingua mea calamus scribie : velociter scri- 
bentis. 

Speciosus forma prae filiis hominum ; diffusa 
est gratia in labiis Tuis : propterea benedixit Te 
Deus in seternum. 

Accingere gladio Tuo super femur Tuum : po- 
tentissime, 

Specie Tua et pulchritudine Tua : intende, 
prospere procede, et regna. 

Propter veritatem, et mansuetudinem, et justi- 
tiam : et deducet Te mirabiliter dextera Tua. 



Thus, taken in its true sense, it may recall to mind our Lord's 
words respecting the time when the last troubles would come 
upon Jerusalem ; and those still greater troubles, of which 
these were a type, upon the City of God in the end of the 
world : "In your patience possess ye your souls." 

Thus the tone of the Psalm is, "The Lord has brought all 
this woe upon us ; yet though He suffer much more than this 
to come upon us, our steps shall not go out of His way : we 
will trust still in His mercy, and call on Him to shew it in 
His good time." And the actual experience of such persecu- 
tion in the early Church drew out from St. Paul an applica- 
tion of this tone when he wrote, "Who shall separate us 
from the love of Christ ? shall tribulation, or distress, or per- 
secution, or famine, or nakedness, or peril, or sword ? As it 
is written, For Thy sake we are killed all the day long ; we 
are accounted as sheep for the slaughter. Nay, in all these 



things we are more than conquerors through Him that loved 
us. For I am persuaded, that neither death, nor life, nor 
angels, nor principalities, nor powers, nor things present, nor 
things to come, nor height, nor depth, nor any other creature, 
shall be able to separate us from the love of God, which is in 
Christ Jesus our Lord. " [Rom. viii. 35-39.] 

PSALM XLV. 

For whatever occasion this grand triumphal hymn was 
composed, the typical application of it is cast into the shade 
by its fulfilment in Christ : concerning Whom, the good 
WORD of God, it is wholly indited ; and to the glory of 
Whose Person and work the praise of the faithful heart flows 
freely, as from the pen of a scribe swiftly writing. 

The use of the Psalm on Christmas Day gives the key to 



544 



€t)C Psalms. 



9th Day. [Ps. 45,] 



6 Thy arrows are very sharp, and the people 
shall be subdued unto Thee : even in the midst 
among the King's enemies. 

7 Thy seat, O God, endureth for ever : the 
sceptre of Thy kingdom is a right sceptre. 

8 Thou hast loved righteousness, and hated 
iniquity : wherefore God, even thy God, hath 
anointed thee with the oil of gladness above thy 
fellows. 

9 All thy garments smell of myrrh, aloes, and 
cassia : out of the ivory palaces, whereby they 
have made thee glad. 

10 Kings' daughters were among thy honour- 
able women : upon thy right hand did stand the 
queen in a vesture of gold, tvrought about with 
divers colours. 

11 Hearken, O daughter, and consider, incline 
thine ear : forget also thine own people, and thy 
father's house. 

12 So shall the King have pleasure in thy 
beauty : for He is thy Lord God, and worship 
thou Him. 

13 And the daughter of Tyre shall be there 
with a gift : like as the rich also among the 
people shall make their supplication before thee. 

14 The King's daughter is all glorious within : 
her clothing is of wrought gold. 

15 *She shall be brought unto the King in 
raiment of needlework : the virgins that be her 
fellows shall bear her company, and shall be 
brought unto thee. 

16 With joy and gladness shall they be 
brought : and shall enter into the King's palace. 

17 Instead of thy fathers thou shalt have chil- 
dren : whom thou mayest make princes in all 
lands. 



« 'O Of 
[LXX.j 



b Comp. Judg. 5. 30. 



Sagittae Tuae acuta? ; populi sub Te cadent : in 
corda inimicorum regis. 

"Sedes Tua, Deus, in sasculum sseculi : virga 
directionis virga regni Tui. 

Dilexisti justitiam et odisti iniquitatem : prop- 
terea unxit te Deus, Deus tuus, oleo leetitiae prae 
consortibus tuis. 

Myrrha, et gutta, et cassia a vestimentis tuis, 
a domibus eburneis : ex quibus delectaverunt te 
filiae regum in honore tuo. 

Astitit Eegina a dextris tuis in vestitu deaurato : 
circundata varietate. 



Audi, filia, et vide, et inclina aurem tuam : et 
obliviscere populum tuum, et domum patris tui. 

Et concupiscet Hex decorem tuum : quoniam 
Ipse est Domintjs Deus tuus, et adorabunt Eum. 

Et filiae Tyri in muneribus : vultum tuum 
deprecabuntur omnes divites plebis. 

Omnis gloria ejus filia? Kegis ab intus, in 
fimbriis aureis : circumamicta varietatibus. 

Adducentur Regi virgines post earn : proximse 
ejus afferentur tibi. 



Afferentur in laetitia et exultatione : adducentur 
in templum Regis. 

Pro patribus tuis nati sunt tibi filii : constitues 
eos principes super omnem terrain. 



its interpretation as a song of joy and praise respecting the 
Incarnation, and teaches us to draw out that interpretation 
even in detail. Thus we sing to Him, ' ' Thou art fairer than 
the children of men " in respect of the Beauty of the King in 
His Human Nature, which was certainly the perfection of 
moral purity, and probably of external grace. 1 For although 
He was "made sin for us," yet He "knew no sin," but was 
spotless altogether in nature, will, and deed ; and although 
His visage was marred more than any man's, by the persecu- 
tion and suffering He underwent, yet it could not but be that 
it was fairer than any other countenance in its original and 
unmarred state. Thus, too, we sing to Him, ' ' Full of grace 
are Thy lips," remembering how it was said of Him, "Never 
man spake like this Man " [John vii. 46], and how " all bare 
Him witness, and wondered at the gracious words which 
proceeded out of His mouth." [Luke iv. 22.] 

The fourth verse refers to the ceremony by which corona- 
tion was completed, the girding on of the sword. So when 
the fulness of the time was come, the WORD of God rides 
forth conquering and to conquer, girding on His Human 
Nature, — His Vesture dipped in blood, — on which, and on 
His thigh, is written the glorious Name which is the Chris- 
tian fulness of the prophetic "Most Mighty," — "King of 
kings and Lord of lords." [Rev. xix. 16.] The effects of 
the Incarnation are signified by the " terrible" or "wonder- 
ful " things achieved by the right hand of thelncarnate Word. 
Such marvellous works have already been effected as the 
overthrow of Paganism, the establishment of a sound 
morality, the first spread and the enduring perpetuity of the 
Christian Church : such terrible things are yet in store as the 

1 No one can fail to observe the exceptional character of the traditional 
portrait of Christ with which religious art is pervaded. This is found as 
the Good Shepherd in the Catacombs, and in many other very ancient 
forms : and there is probably truth in the representations that there were 
several contemporary portraits of our Lord taken, with and without 
miraculous agency, during His earthly life. This traditional countenance 
of Christ is not Jewish, but a Catholic eclecticism of human beauty. [See 
Annotated Bible, iii. 14S.] 



second Advent of the Word, the overthrow of Antichrist, the 
general Resurrection, the Last Judgement, and the subjuga- 
tion of all things to the universal Sovereignty of Christ. 

This universal dominion of Christ is further referred to in 
the seventh verse, which is used in Heb. i. 8, 9, as evidence 
of the Divine Nature of our Lord : the use of the word 
"throne " instead of " seat " making the meaning more plain 
there than in the English version of the Psalm. Such a 
dominion is prepared for Christ in this dispensation, in the 
Day of Judgement, and in the perfected Church in glory ; a 
dominion of a right, erect, straight, or righteous sceptre, 
ever guiding to the justice and truth of God, and ever 
opposed to the lawless iniquity of the Evil One. 

In the eighth verse the reward of Christ's love in becoming 
Man is proclaimed, the anointing of His Human Nature with 
the Holy Ghost given to Him without measure that He might 
have unlimited power to work out the work of salvation. 
This mention of the Anointing of Christ is especially connected 
with His Human Nature by the mention of "myrrh, aloes, 
and cassia," which carry the mind to the offerings of the wise 
men, and to the spices with which the holy body of Jesus 
was embalmed at His burial. 2 This seems the connecting- 
link between the former and the latter verses of the Psalm, 
the former setting forth the royalty of the Bridegroom, our 
Lord Jesus Christ ; the latter declaring the royalty of the 
Bride, His Church. 

St. John the Baptist was the first to mention the Bride in 

2 It is observable that the anointing oil of the Mosaic dispensation 
[Exod. xxx. 23] was made of" I'rincipal spices" and olive oil. The "prin- 
cipal spices" named are myrrh, sweet cinnamon, sweet calamus, and cas- 
sia, the myrrh and cassia being each to weigh as much as both the others 
put together. This oil was used for anointing the Tabernacle, the vessels, 
and the priests, including Aaron. 

Among the plants of the "garden enclosed" [Song of Solomon, iv. 12], 
the "spring shut up," the "fountain sealed," are spikenard, calamus, 
cinnamon, frankincense, myrrh, and aloes, with "all the chief spices." 
Myrrh, aloes, and cinnamon (which is nearly identical with cassia) are also 
named together in Prov. vii. 17. 



9th Day. [Ps. 46. 



€&e Psalms. 



545 



18 I will remember Thy Name from one 
generation to another : therefore shall the people 
give thanks unto Thee, world without end. 



THE XLVI. PSALM. 



very 



Deus noster refugium. 

GOD is our Hope and Strength 
present Help in trouble. 

2 Therefore will we not fear, though the earth 
be moved : and though the hills be carried into 
the midst of the sea. 

3 Though the waters thereof rage and swell : 
and though the mountains shake at the tempest 
of the same. 

4 The rivers of the flood thereof shall make 
glad the city of God : the holy place of the 
tabernacle of the most Highest. 

5 God is in the midst of her, therefore shall 
she not be removed : God shall help her, and 
that right early. 

6 The heathen make much ado, and the king- 
doms are moved : but God hath shewed His 
voice, and the earth shall melt away. 

7 The Lord of Hosts is with us : the God of 
Jacob is our Refuge. 

8 O come hither, and behold the works of the 
Lord : what destruction He hath brought upon 
the earth. 

9 He maketh wars to cease in all the world : 
He breaketh the bow, and knappeth the spear in 
sunder, and burnetii the chariots in the fire. 

10 Be still then, and know that I am God : I 
will be exalted among the heathen, and I will be 
exalted in the earth. 

11 The Lord of Hosts is with us : the God of 
Jacob is our Refuge. 



XLVI. 

Hist. The Korah- 
ites, after the de- 
struction of Sen- 
nacherib's army. 

Liturg-. St. }S. fg. 
Tuesd. Mattins. 
Epiphany, 3rd 

Noct. Trans- 
figuration, Dedic. 
Church, 1st Noct. 
Trinity, B. V. M., 
Virg\ and Matr., 
2nd Noct. 



Memores erunt nominis Tui Domine : in omni 
generatione et generationem. 

Propterea populi confitebuntur Tibi in asternum : 
et in speculum sseculi. 



PSALMUS XLV. 

DEUS noster refugium et virtus : adjutor in 
tribulationibus quae invenerunt nos nimis. 
Propterea non timebimus dum turbabitur terra : 
et transferentur montes in cor maris. 

Sonuerunt et turbatse sunt aquee eorum : con- 
turbati sunt montes in fortitudine ejus. 

Fluminis impetus lsetificat civitatem Dei : 
sanctificavit tabernaculum Suum Altissimus. 

Deus in medio ejus ; non commovebitur : 
adjuvabit earn Deus mane diluculo. 

Conturbatas sunt Gentes, et inclinata sunt 
regna : dedit vocem Suam, mota est terra. 

Dominus virtutum nobiscum : susceptor noster 
Deus Jacob. 

Venite et videte opera Domini : qiue posuit 
prodigia super terrain. 

Auferens bella usque ad finem terrae : arcum 
conteret, et confringet anna ; et scuta comburet 
igni. 

Vacate, et videte quoniam Ego sum Deus : 
exaltabor in Gentibus, et exaltabor in terra. 

Dominus virtutum nobiscum : susceptor noster 
Deus Jacob. 



New Testament times when he said, " He that hath the Bride 
is the Bridegroom." [John iii. 29.] Similar phraseology 
appears in our Lord's earliest words [Mark ii. 19 ; Luke v. 
34], and in several of His parables, where He represents the 
kingdom of Heaven under the figure of marriage. St. Paul 
speaks of his earnest desire to present the Church as "a 
chaste virgin " to Christ [2 Cor. xi. 2], and likens the union 
between it and Christ to the union of husband and wife. 
[Eph. v. 23-32.] But, above all, the tone of this Psalm is 
taken up in the latter chapters of the Revelation, ' ' Let us be 
glad and rejoice, and give honour to Him : for the marriage 
of the Lamb is come, and His wife hath made herself ready." 
[Rev. xix. 7.] "And I John saw the holy city, new Jerusa- 
lem, coming down from God out of heaven, prepared as a 
bride adorned for her husband." [Rev. xxi. 2.] "And there 
came unto me one of the seven angels . . . saying, Come 
hither, I will shew thee the bride, the Lamb's wife. And he 
carried me away in the spirit to a great and high mountain, 
and shewed me that great city, the holy Jerusalem, descend- 
ing out of heaven from God." [Rev. xxi. 9, 10.] 

And as the King, the Incarnate Word, is fairer than the 
children of men in natural beauty of body and soul, so the 
Queen on His right hand is also represented as being adorned 
with all that can make fit to stand before Him, as well as 
being "all glorious within." Though the Church is "clothed 
with the sun " [Rev. xii. 1] in a spiritual sense, yet in a 
literal sense also she is to have all that external splendour 
which is typified by clothing of wrought gold and raiment of 
needlework ; a vesture of gold, wrought about with divers 
colours, reflecting the glory of the Bridegroom's "vesture 
dipped in blood. " J 

In this Psalm, therefore, the Church ever offers a hymn of 

i Thove is an accidental coincidence of a very striking character between 
this Christmas Mattins Psalm and the first lesson on Christmas Eve, which 
is Isa. lx. [See also p. 249.] 



thanksgiving to Christ for that Betrothal of Himself to His 
mystical Body which will be perfected by the final assump- 
tion of the Bride to His right hand in Heaven. Girt with 
the sword of His Human Nature, and clad with transfigured 
garments which are still perfumed with the myrrh, aloes, and 
cassia of His atoning work, the King of Glory stands pre- 
pared to receive to His side the Church which He has 
espoused ; that as a Queen she may enter into His palace, as 
a Queen be crowned with a never-fading beauty, and as a 
Queen reign with Him, "having the glory of God." [Rev. 
xxi. 11.] 

PSALM XLVI. 

As the kingdoms of this world shall become the kingdom 
of the Lord and of His Christ, so the waters which rage and 
swell and shake the earth to its foundations shall be subdued 
at the Divine command, "Be still," and become the river 
which makes glad the City of God. "There shall be no 
more sea" to trouble the Church [Rev. xxi. 1]; but there 
shall be "a pure river of water of life, clear as crystal, pro- 
ceeding out of the throne of God and of the Lamb " [Rev. xxii. 
1], and "every thing shall live whither the river cometh." 
[Ezek. xlvii. 9.] 

Such is the mystical strain which this Psalm carries up to 
the praise of God. The ordinary antagonism of the world 
may embarrass the Church, or active persecution trouble it, 
but the Spirit of God moves upon the face of the waters to 
bring life out of death ; God will remember Noah, to make 
that by which He brings destruction upon the earth be also 
the salvation of His Church. Christ, though asleep, is yet 
in the ship of the Apostles, ready to rebuke the winds and 
the waves, and to say, ' ' Peace, be still. " 

Grant, Lord, we beseech Thee, that the course of this 
world may be so peaceably ordered by Thy governance, that 
Thy Church may joyfully serve Thee in all godly quietness, 
through Jesus Christ our Lord. Ann n. 



54^ 



Cbe Psalms. 



9th Day. [Pa 47, 48.] 



Day 9. EVENING PRAYER. 
THE XLVII. PSALM. 
Omnes gentes, plaudite. 

OCLAP your hands together, all ye people : 
O sing unto God with the voice of melody. 

2 For the Lord is high, and to be feared : He 
is the great King upon all the earth. 

3 He shall subdue the people under us : and 
the nations under our feet. 

4 He shall choose out an heritage for us : even 
the worship of Jacob, whom He loved. 

5 God is gone up with a merry noise : and the 
Lord with the sound of the trump. 

6 O sing praises, sing praises unto our God : 
O sing praises, sing praises unto our King. 

7 For God is the King of all the earth : sing 
ye praises with understanding. 

8 God reigneth over the heathen : God sitteth 
upon His holy seat. 

9 The princes of the people are joined unto 
the people of the God of Abraham : for God, 
Which is very high exalted, doth defend the earth, 
as it were with a shield. 

THE XLVIII. PSALM. 

Magnus Dominus. 

GREAT is the Lord, and highly to be praised : 
in the city of our God, even upon His 
holy hill. 

2 The hill of Sion is a fair place, and the joy 
of the whole earth : upon the north-side lieth the 
city of the great King ; God is well known in 
her palaces as a sure refuge. 

3 For lo, the kings of the earth : are gathered 
and gone by together. 

4 They marvelled to see such things : they 
were astonished, and suddenly cast down. 

5 Fear came there upon them, and sorrow : as 
upon a woman in her travail 

6 Thou shalt break the ships of the sea : 
through the east-wind. 

7 Like as we have heard, so have we seen in 
the city of the Lord of Hosts, in the city of our 
God : God upholdeth the same for ever. 

8 We wait for Thy loving-kindness, O God : 
in the midst of Thy temple. 



XLVII. 

//ij/.After Jchoslia- 
phat's victory over 
the confederate 
armies. [2 Chroii. 
20.] 

Liturg: Ascension 
Evensong, jp. $0. 
18. Tuesd. Mat- 
tins. Epiphany, 1st 
Noct. Trinity Sun- 
day, Apostles and 
Evangelists, Trans- 
fig., Ex. Cross, St. 
Michael, 2nd Noct. 



XLVIII. 

Hist. At'terjehosha- 
phat's victory over 
the confederate 
armies. [2 Chron. 
20.) 

Liturg. Whitsun- 
day Mattins. 5b. 
g. |9- Tuesd. 
Whitsuntide, Mat- 
tins, Nameofjesus, 
1st. Noct. Christ- 
mas, Circumcision, 
Trinity Sunday, 
Dedic. of Church, 
Transfig., 2nd 
Noct. 



PSALMUS XLVI. 

OMNES Gentes plaudite manibus : jubilate 
Deo in voce exultationis. 

Quoniam Dominus excelsus terribilis : Rex 
magnus super omnem terrain. 

Subjecit populos nobis : et gentes sub pedibus 
nostris. 

Elegit nobis hsereditatem Suam : speciem 
Jacob quam dilexit. 

Ascendit Deus in jubilo : et Dominus in voce 
tubse. 

Psallite Deo nostro, psallite : psallite Regi 
nostro, psallite. 

Quoniam Rex omnis terras Deus : psallite 
sapienter. 

Regnabit Deus super Gentes : Deus sedet 
super sedem sanctam Suam. 

Principes populorum congregati sunt cum Deo 
Abraham : quoniam dii fortes tense vehementer 
elevati sunt. 



M 



PSALMUS XLVII. 

AGNUS Dominus, et laudabilis nimis : in 
civitate Dei nostri, in monte sancto Ejus. 



Fundatur exsultatione universaa terras mons 
Sion : latera aquilonis, civitas Regis magni. 

Deus in domibus ejus cognoscetur : cum sus- 
cipiet earn. 

Quoniam ecce reges terras congregati sunt : con- 
venerunt in unum. 

Ipsi videntes sic aamirati sunt, conturbati sunt, 
commoti sunt : tremor apprehendit eos. 



Ibi dolores ut parturientis 
menti conteres naves Tharsis. 



in spiritu vehe- 



Sicut audivimus, sic vidimus in civitate Domini 
virtutum, in civitate Dei nostri : Deus fundavit 
earn in aeternum. 

Suscepimus, Deus, misericordiam Tuam : in 
medio templi Tui. 



PSALM XLVII. 

This is a hymn of triumph, not for any temporal victory 
of Christ's Church, but for that glorious work of peace by 
which the fold of the Good Shepherd is being extended that 
it may embrace all races of mankind. As holy Simeon saw 
that the Sun of Righteousness had arisen to be a Light to 
lighten the Gentiles, as well as God's ancient people Israel, 
so the prophet had been inspired to tell of the then distant 
age of the Messiah, that "God reigneth over the heathen," 
and that "the princes of the people," beyond the bounds of 
the chosen race, are joined unto the people of the God of 
Abraham. 

The selection of this Psalm for Ascension Day is connected 
partly with the ordinary interpretation of the fifth verse, but 
not less with the general tone of victory which pervades the 
whole, and which is so suitable to the leading of captivity 
captive by Christ when He ascended up on high, to reign 
over the people whom He had bought with a price, and to 
place His Human Nature on the holy throne of Divine majesty 
and power. 

It is a song of trust also in Christ, in which the Church 
declares that, as the " word of the Lord came unto Abram in 



a vision, saying, Fear not, Abram, I am thy shield, and thy 
exceeding great reward," so will the same WORD, God, 
Which is very high exalted, ever defend as with a shield the 
inheritance which He has won for His own. 

PSALM XLVIII. 

Much light is thrown upon this Psalm by comparing 
together the two chapters of the Revelation in which are 
described the fall of the mystical city Babylon, and the 
establishment for ever of the New Jerusalem. The eighteenth 
chapter expands the third and following three verses of the 
Psalm into a fearful description of a sudden destruction, and 
privation of the Light and Presence of God: "Alas, alas! 
that great city, that was clothed in fine linen, and purple, 
and scarlet, and decked with gold, and precious stones, and 
pearls ! For in one hour so great riches is come to nought. 
. . . And the light of a candle shall shine no more at all in 
thee ; and the voice of the bridegroom and of the bride shall 
be heard no more at all in thee. " [Rev. xviii. 16, 17, 23. ] The 
Holy City, on the other hand, whose foundations were laid 
at Pentecost, is seen descending from God, "prepared as a 
bride adorned for her husband . . . and the city had no need 



9th Day. [Ps. 49.] 



€\)t Psalms. 



547 



9 God, according to Thy Name, so is Thy 
praise unto the world's end : Thy right hand is 
full of righteousness. 

10 Let the mount Sion rejoice, and the 
daughter of Judah be glad : because of Thy 
judgements. 

1 1 Walk about Sion, and go round about her : 
and tell the towers thereof. 

1 2 Mark well her bulwarks, set up her houses : 
that ye may tell them that come after. 

13 For this God is our God for ever and ever : 
He shall be our Guide unto death. 

THE XLIX. PSALM. 
Audite hrec, omnes. 

OHEAR ye this, all ye people : ponder it 
with your ears, all ye that dwell in the 
world ; 

2 High and low, rich and poor : one with 
another. 

3 My mouth shall speak of wisdom : and my 
heart shall muse of understanding. 

4 I will incline mine ear to the parable : and 
shew my dark speech upon the harp. 

5 Wherefore should I fear in the clays of 
wickedness : and when the wickedness of my 
heels compasseth me round about 1 

6 There be some that put their trust in their 
goods : and boast themselves in the multitude of 
their riches. 

7 But no man may deliver his brother : nor 
make agreement unto God for him; 

8 For it cost more to redeem their souls : so 
that he must let that alone for ever; 

9 Yea, though he live long : and see not the 
grave. 

10 For he seeth that wise men also die, and 
perish together : as well as the ignorant and 
foolish, and leave their riches for other. 

11 And yet they think that their houses shall 
continue for ever : and that their dwelling-places 
shall endure from one generation to another ; and 
call the lands after their own names. 

1 2 Nevertheless, man will not abide in honour : 
seeing he may be compared unto the beasts that 
perish ; this is the way of them. 

1 3 This is their foolishness : and their posterity 
praise their saying. 



XLIX. 

Hist. After Jehoslia- 
phat's victory over 
the confederate 
armies. [2 Chron. 
20.] 

Liturg. S g. 10. 
Tuesd. Mattins. 



Secundum Nomen Tuum, Deus, sic et laus Tua 
in fines terras : justitia plena est clextera Tua. 

Lsetetur mons Sion, et exsultent filise Juda3 : 
propter judicia Tua, Domine. 

Circundate Sion, et complectimini earn : nar- 
rate in turribus ejus. 

Ponite corda vestra in virtute ejus : et distri- 
bute domos ejus ; ut enarretis in progenie altera. 

Quoniam hie est Deus, Detjs noster in setemum, 
et in saBCulum sasculi : Ipse reget nos in sascula. 



PSALMUS XLVIII. 

AUDITE haec, omnes gentes : auribus percipite 
-lA omnes qui habitatis orbem. 

Quique terrigenae, et filii hominum : siinul in 
unum dives et pauper. 

Os meum loquetur sapientiam : et meditatio 
cordis mei prudentiam. 

Inclinabo in parabolam aurem meam : aperiam 
in psalterio propositionem meam. 

Cur timebo in die mala % iniquitas calcanei mei 
circundabit me. 

Qui confidunt in virtute sua : et in multitudine 
divitiarum suarum gloriantur, 

Frater non redimit ; redimet homo : non dabit 
Deo placationem suam, 

Et pretium redemptionis animse suse : et labo- 
rabit in aeternum, et vivet adhuc in finem. 

Non videbit interitum cum viderit sapientes 
morientes : siinul insipiens et stultus peribunt. 



Et relinquent alienis divitias suas : et sepulchra 
eorum domus illorum in asternum. 

Tabernacula eorum in progenie et progenie : 
vocaverunt nomina sua in terris suis. 

Et homo, cum in honore esset, non intellexit : 
comparatus est jumentis insipientibus, et similis 
factus est illis. 

Hasc via illorum scandalum ipsis : et postea in 
ore suo complacebunt. 



of the sun, neither of the moon, to shine in it ; for the glory 
of God did lighten it, and the Lamb is the Light thereof . . . 
they need no candle, neither light of the sun ; for the Lord 
God giveth them light." [Rev. xxi. 2, 23; xxii. 5.] 

While therefore the city of Antichrist, which says in its 
pride, ' ' I shall be a lady for ever " [Isa. xlvii. 7], is a marvel 
to see, because of its gigantic ruin, the City of God, the 
Temple of the Holy Ghost, shall stand firm in all its towers 
and bulwarks, because God Himself upholds it, and dwells 
in the midst of its streets. 

PSALM XLIX. 

The "parable" and " dark speech " of this Psalm appear 
to refer to the vision of a better resurrection which upholds 
the faithful soul when depressed by adversity. The strain 
of the Psalm is, Look not at the outward prosperity of this 
life, as that which is most to be desired, and the loss of which 
is most to be lamented ; but rather look to that deliverance 
from eternal misery [v. 15] and that reception into the 
Presence of God, which will be the only true and enduring 
prosperity. Until Christ brought life and immortality to 



light by the Gospel, it was only in parables and dark sayings 
that they were made known to the world, and even the 
seventh and fifteenth verses speak of redemption and a future 
life of blessedness only in negative and enigmatical terms. 
Such parables and enigmas have, however, received their 
interpretation by the word and work of Christ ; and thus an 
additional force is given to them as they are used in the 
Church. God has revealed even to babes the truths that 
were hidden from the wise and prudent of old, and every 
Christian can behold the unveiling of mysteries, which pro- 
phets and kings looked into without understanding. And 
thus, when we sing that no man may deliver his brother, we 
do it in the knowledge that One has made Himself our 
Brother, to redeem us by making an atonement with God for 
us; and when, "But God hath delivered My soul from the 
place of hell ; for He shall receive Me," we know that we are 
speaking of Him Who lay in darkness and the shadow of 
death, that He might make us the children of God, and exalt 
us to everlasting life. He is the Righteous Who could say, 
"All souls are Mine," and could have domination over thorn, 
to lead captivity captive, in the morning of His Resurrection. 
There is an obvious association of ideas between this Psalm 



548 



€&e Ipsalms. 



10th Day. LPs. 50.] 



14 They lie in the hell like sheep, death 
gnaweth upon them, and the righteous shall have 
domination over them in the morning : their 
beauty shall consume in the sepulchre out of their 
dwelling. 

15 But God hath delivered my soul from the 
place of hell : for He shall receive me. 

16 Be not thou afraid, though one be made 
rich : or if the glory of his house be increased ; 

17 For he shall carry nothing away with him 
when he dieth : neither shall his pomp follow 
him. 

18 For while he lived, he counted himself an 
happy man : and so long as thou doest well unto 
thyself, men will speak good of thee. 

19 He shall follow the generation of his 
fathers : and shall never see light. 

20 Man being in honour hath no understand 
ing : but is compared unto the beasts that perish. 

Day io. Morning Prayer, 
the l. psalm. 

Dens deorum. 

THE Lord, even the most mighty God, hath 
spoken : and called the world, from the 
rising up of the sun unto the going down thereof. 

2 Out of Sion hath God appeared : in perfect 
beauty. 

3 Our God shall come, and shall not keep 
silence : there shall go before Him a consuming 
fire, and a mighty tempest shall be stirred up 
round about Him. 

4 He shall call the heaven from above : and 
the earth, that He may judge His people. 

5 Gather My saints together unto Me : those 
have made a covenant with Me with sacri- 



that 

fice. 

6 

ness 

7 



And the heavens shall declare His righteous- 

: for God is Judge Himself. 

Hear, My people, and I will speak : I My 
self will testify against thee, O Israel ; for I am 
God, even thy God. 

8 I will not reprove thee because of thy sacri- 
fices, or for thy burnt-offerings : because they 
were not ahvay before Me. 

9 I will take no bullock out of thine house : 
nor he-goat out of thy folds. 



Hist. Asaph. Oc 
casion unknown. 

Liturg. S. 1. m 
Tuesd. Mattins. 



Sicut oves in inferno positi sunt : mors depascet 
eos. 

Et dominabuntur eorum justi in matutino : et 
auxilium eorum veterascet in inferno a gloria 
eorum. 

Veruntamen Deus redimet animam meam de 
maim inferi : cum acceperit me. 

Ne timueris cum dives factus fuerit homo : et 
cum multiplicata fuerit gloria domus ejus. 

Quoniam cum interierit, non sumet omnia : 
neque descendet cum eo gloria ejus. 

Quia anima ejus in vita ipsius benedicetur : 
confitebitur tibi cum benefeceris ei. 

Introibit usque in progenies patrum suorum : 
et iisque in seternum non videbit lumen. 

Homo, cum in honore esset, non intellexit : 
comparatus est jumentis insipientibus, et similis 

factus est illis. 



PSALMUS XLIX. 

DEUS deorum Dominus locutus est : et voca- 
vit terram, 
A solis ortu usque ad occasum : ex Sion 
species decoris Ejus. 

Detjs manifeste veniet : Detjs noster, et non 
silebit. 

Ignis in conspectu Ejus exardescet : et in cir- 
cuitu Ejus tempestas valida. 

Advocavit coelum desursum : et terram. dis- 
cernere populum Suum. 

Congregate Mi sanctos Ejus : qui ordinant 
testamentum Ejus super sacrihcia. 

Et annuntiabunt cceli justitiam Ejus : quoniam 
Deus judex est. 

Audi populus Metis, et loquar; Israel, et testi- 
ficabor tibi : Deus, Deus tuus, Ego sum. 

Non in sacrificiis tuis arguam te : holocausta 
autem tua in conspectu Meo sunt semper. 

Non accipiam de domo tua vitulos : neque de 
oregibus tuis hircos. 



and our Blessed Lord's parables of the rich fool, and of Dives 
and Lazarus. The one thought that his house should con- 
tinue for ever, but while he was planning for the future heard 
the voice, "This night shall thy soul be required of thee," 
and was compared unto the beasts that perish. The other 
" was clothed in purple and fine linen, and fared sumptuously 
every day," yet carried nothing away with him, neither did 
his pomp follow him ; for it was in hell and in torment that 
he opened the eyes which had been closed by death. But 
though a Job or a Lazarus may be compassed about with the 
consequences of that sin which bruised the heel even of the 
Second Adam, he may say, "Wherefore should I fear?" 
"I know that my Redeemer liveth, and that He shall stand 
at the latter day upon the earth ; and though worms destroy 
this body, yet in my flesh shall I see God." And thus, while 
the wicked follows the generation of his fathers, and shall 
never see light, they that live in Christ follow the generation 
of the New birth, and walking in the path of light which He 
will shew them, attain at last to the perfect Day. 

PSALM L. 
This Psalm proclaims the Advent of the Son of God to 



establish a new covenant between God and man. In the old 
covenant the voice of the Lord was heard from Sinai by a 
single nation, but in the new covenant He speaks to the whole 
world, and sends forth His invitation "from the rising up 
of the sun unto the going down thereof." But, although it 
declares the Advent of Christ in the "perfect beauty " of the 
Incarnation, it sets Him forth especially in that character to 
which our Lord referred when He said, "The Father hath 
committed all judgement unto the Son." And hence the 
Psalm is a continual witness that, although we are come to 
the "Mount Sion" of mercy, and not to the mount which 
burned with the fire of judgement, yet the dispensation of 
the Son of Man is a continuous dispensation of judgement 
even in this life. Our righteous Judge is judging His people 
while the day of grace is still theirs, saying even to His saints, 
and those that have made a covenant with Him, with the 
sacrifice of the New Dispensation, "Hear, My people, and 
I will speak. . . . Consider this, lest I pluck you away, and 
there be none to deliver you." This judgement is, therefore, 
as far as it relates to the present life, our Lord's merci- 
ful appeal to the consciences of His people, by which He is 
striving to bring them to penitence, love, and a closer walk 
with Him. At the same time, as His prophetic words con- 



10th Day. [Ps. 51.] 



C&e Psalms. 



549 



10 For all the beasts of the forest are Mine : 
and so are the cattle upon a thousand hills. 

11 I know all the fowls upon the mountains : 
and the wild beasts of the field are in My sight. 

12 If I be hungry, I will not tell thee : for the 
whole world is Mine, and all that is therein. 

13 Thinkest thou that I will eat bull's flesh : 
and drink the blood of goats 1 

14 Offer unto God thanksgiving : and pay thy 
vows unto the most Highest. 

15 And call upon Me in the time of trouble : 
so will I hear thee, and thou shalt praise Me. 

16 But unto the ungodly said God : Why dost 
thou preach My laws, and takest My covenant in 
thy mouth ; 

17 Whereas thou hatest to be reformed : and 
hast cast My words behind thee 1 

18 When thou sawest a thief, thou consentedst 
unto him : and hast been partaker with the 
adulterers. 

19 Thou hast let thy mouth speak wickedness : 
and with thy tongue thou hast set forth deceit. 

20 Thou safest, and spakest against thy 
brother : yea, and hast slandered thine own 
mother's son. 

21 These things hast thou done, and I held 
My tongue, and thou thoughtest vnckecUy, that I 
am even such a one as thy self : but I will 
reprove thee, and set before thee the things that 
thou hast clone. 

22 consider this, ye that forget God : lest I 
pluck you away, and there be none to deliver 
you. 

23 Whoso offereth Me thanks and praise, he 
honoureth Me : and to him that ordereth his con- 
versation right will I shew the salvation of God. 

THE LI. PSALM. 
Miserere mei, Deus. 

HAVE mercy upon me, O God, after Thy 
great goodness : according to the multi- 
tude of Thy mercies do away mine offences. 

2 Wash me throughly from my wickedness : 
and cleanse me from my sin. 

3 For I acknowledge my faults : and my sin 
is ever before me. 



LI. 

Hist. David ; after 
his sin with Bath- 
sheba. [2 Sain. 12.] 

Litiirg. Ash Wed. 
Commination. j&. 
f>. pi. Ferial 
Lauds. Lauds of 
the departed. 

Penitential Ps. 4. 



Quoniam Meee sunt omnes feraa silvarum : 
jumenta in montibus et boves. 

Cognovi omnia volatilia cceli : et pulchritudo 
agri Mecum est. 

Si esuriero non dicam tibi : Meus est enim 
orbis terras et plenitudo ejus. 

jSTunquid manducabo carnes taurorum ? aut 
sanguinem hircorum potabo 1 

Immola Deo sacrificium laudis : et redde 
Altissimo vota tua. 

Et invoca Me in die tribulationis : eruam te et 
honorificabis Me. 

Peccatori autem dixit Deus, Quare tu enarras 
justitias Meas : et assumis testamentum Meum 
per os tuum 1 

Tu vero odisti disciplinam : et projecisti ser- 
niones Meos retrorsum. 

Si videbas furem, currebas cum eo : et cum 
adulteris portionem tuam ponebas. 

Os tuum abundavit malitia : et lingua tua 
concinnabat dolos. 

Sedens adversus fratrem tuum loquebaris : et 
adversus filium matris tuse ponebas scandalum ; 
hasc fecisti, et tacui. 

Existimasti inique quod ero tui similis : arguam 
te, et statuam contra faciem tuam. 



Intelligite hsec, qui obliviscimini Detjm : 
nequando rapiat, et non sit qui eripiat. 

Sacrificium laudis honorificabit Me : et illic 
iter quo ostendam illi salutare Dei. 



PSALM US L. 

MISEREB.E mei, Deus : secundum magnam 
misericordiam Tuam. 
Et secundum multitudinem miserationuin 
Tuarum : dele iniquitatem meam. 

Amplius lava me ab iniquitate mea : et a pec- 
cato meo munda me. 

Quoniam iniquitatem meam ego cognosco : et 
peccatum ineum contra me est semper. 



cerning the destruction of Jerusalem had a further reference 
to the end of the world, so, when speaking of judging His 
people in this life, He refers also to that final and irrevocable 
judgement, from which, if He have not saved, there is none 
to deliver. Thus we are reminded of His words as He wept 
over the Holy Gity, " How often would I have gathered thy 
children together, as a hen doth gather her brood under her 
wings ! " or of His words spoken by the prophet, ' ' Come, now, 
and let us reason together, saith the Lord ; Though your sins 
be as scarlet, they shall be as white as snow ; though they be 
red like crimson, they shall be as wool. If ye be willing and 
obedient, ye shall eat the good of the land." 

The references to sacrifices which this Psalm contains are 
to be taken in two senses. First, they speak of the unac- 
ceptableness of offerings made in hypocrisy, and which are 
not accompanied by penitence, obedience, and love ; offerings 
which are again repudiated by God in the penitential Psalm 
that follows: "To what purpose is the multitude of your 
sacrifices unto Me ? saith the Lord : I am full of the burnt- 
offerings of rams, and the fat of fed beasts ; and I delight not 
in the blood of bullocks, or of lambs, or of he-goats. . . . 
Bring no more vain oblations ; incense is an abomination unto 
Me." [Isa. i. 11-13.] Secondly, they look prophetically to 



the passing away of the old dispensation, which was founded 
on a system of sacrifices wherein slain animals were offered, 
and to the coming in of the new dispensation, which is founded 
on the once-offered Sacrifice of Christ, presented before God 
continually in Heaven, and re-presented on earth, in the 
sacrifice of the Holy Eucharist. Thus, " Offer unto God 
thanksgiving," and, "Whoso offereth Me thanks and praise, 
he honoureth Me, " look to that of which the prophet Malachi 
spoke when, after saying, "I have no pleasure in you, saith 
the Lord of hosts, neither will I accept an offering at your 
hand," he added, " For from the rising of the sun even unto 
the going down of the same, My Name shall be great among 
the Gentiles ; and in every place incense shall be offered unto 
My Name, and a pure offering : for My Name shall be great 
among the heathen, saith the Lord of hosts." [Mai. i. 11.] 

PSALM LI. 

Such was the completeness of our Blessed Redeemer's identifi- 
cation of Himself with our nature, that even these words of 
deep and sorrowing penitence are His words, spoken as the 
Representative of all sinners. God laid upon Him (lie 
iniquities of us all, and thus He speaks as One in Whom all 



55o 



Cfje Psaltm 



10th Day. [Ps. 51.] 



4 Against Thee only have I sinned, and done 
this evil in Thy sight : that Thou mightest be 
justified in Thy saying, and clear when Thou art 
judged. 

5 Behold, I was shapen in wickedness : and 
in sin hath my mother conceived me. 

6 But lo, Thou requirest truth in the inward 
parts : and shalt make me to understand wisdom 
secretly. 

7 Thou shalt purge me with hyssop, and I 
shall be clean : Thou shalt wash me, and I shall 
be whiter than snow. 

8 Thou shalt make me hear of joy and glad- 
ness : that the bones which Thou hast broken 
may rejoice. 

9 Turn Thy face from my sins : and put out 
all my misdeeds. 

10 Make me a clean heart, O God : and 
renew a right spirit within me. 

1 1 Cast me not away from Thy presence : and 
take not Thy holy Spirit from me. 

12 give me the comfort of Thy help again : 
and stablish me with Thy free Spirit. 

13 Then shall I teach Thy ways unto the 
wicked : and sinners shall be converted unto 
Thee. 

14 Deliver me from blood-guiltiness, God, 
Thou that art the God of my health : and my 
tongue shall sing of Thy righteousness. 

15 "Thou shalt open my lips, Lord : and my 
mouth shall shew Thy praise. 

16 For Thou desirest no sacrifice, else would 
I give it Thee : but Thou delightest not in burnt- 
offerings. 

17 The sacrifice of God is a troubled spirit : 
a broken and contrite heart, O God, shalt Thou 
not despise. 

18 O be favourable and gracious unto Sion : 
build Thou the walls of Jerusalem. 

19 Then shalt Thou be pleased with the sac- 
rifice of righteousness, with the burnt-offerings 
and oblations : then shall they offer young bul- 
locks upon Thine altar. 



tzMattinsand fiven- 
sonjj Versicles. 



Tibi soli peccavi, et malum coram Te feci : ut 
justificeris in sermonibus Tuis, et vincas cum 
judicaris. 

Ecce enim in iniquitatibus conceptus sum : et 
in peccatis concepit me mater mea. 

Ecce enim veritatem dilexisti : incerta et 
occulta sapiential Tuse manifestasti mihi 

Asperges me, Domine, hyssopo, et mundabor : 
lavabis me, et super nivem dealbabor. 



Auditui meo dabis gaudium et laetitiam 
exsultabunt ossa humiliata. 



et 



Averte faciem Tuam a peccatis meis : et omnes 
iniquitates meas dele. 

Cor mundum crea in me, Deus : et spiritum 
rectum innova in visceribus meis. 

Ne projicias me a facie Tua : et spiritum 
sanctum Tuum ne auferas a me. 

Redde mihi laetitiam salutaris Tui : et spiritu 
principali confirma me. 

Docebo iniquos vias Tuas : et impii ad Te con- 
vertentur. 

Libera me de sanguinibus, Deus, Deus salutis 
meae : et exsultabit lingua mea justitiam Tuam. 

Domine, labia mea aperies : et os meum annum 
tiabit laudem Tuam. 

Quoniam si voluisses sacrificium, dedissem : 
utique holocaustis non delectaberis. 

Sacrificium Deo spiritus contribulatus : cor 
contritum et humiliatum, Deus, non despicies. 

Benigne fac, Domine, in bona voluntate Tua 
Sion : ut aedificentur muri Hierusalem. 

Tunc acceptabis sacrificium justitiae, oblationes 
et holocausta : tunc imponent super altare Tuum 
vitulos. 



the woes of mankind, all original and all actual sin, were for 
the time condensed into a focus, that, by the intensity of His 
penitence, they might be brought within the reach of mercy 
and pardon. Hence, all the millions of mankind that have 
inherited sin from the first Adam are brought before the 
All-righteous Judge in the Person and by the voice of the 
Second Adam, Who says for them, and not for Himself, 
" Have mercy upon Me," " Do away Mine offences," " Wash 
Me," " Cleanse Me." Have mercy upon Me, for in Me Thou 
dost behold not Thy sinless Son alone, but Him Whom Thou 
hast made sin for all Thy sinful children. Do away Mine 
offences, for not only am I Thy Son, in Whom is no guile, but 
the new Head and Leader and Representative of Thine offend- 
ing offspring. Wash Me, Whose sinless Conception by my 
Virgin Mother left no need for baptism, and cleanse Me, Who 
have no defilement of My Nature, for I am made like unto 
My brethren in all things, that I may win purity for them. 
I acknowledge My faults, for theirs have I taken on Me, and 
My sin is ever before Me, for the burden of their sin weighs 
Me down from My cradle in the manger at Bethlehem to My 
Cross on the hill of Calvary. Oh, be favourable and gracious 
unto Thy Sion, and build Thou the walls of Thy New Jeru- 
salem, that the Eucharists of My atoning Sacrifice may ever be 
presented before Thee, and in that and in them all other sacri- 
fices find their fulfilment, their completion, and their climax. 
It is only in the way thus indicated that a full explanation 
can be given of (1) the deep and intense spirit of self-accusa- 
tion ; (2) the entire confidence in the cleansing power of God ; 
and (3) the sense of most intimate relation between Himself 



and His Judge, by which the penitent's words in this Psalm 
are so strikingly characterized. In this degree, and that a 
very high degree, David was a type of our atoning Lord when 
he uttered this Psalm, and thus his tone of penitence so far 
exceeded that which ordinary sinners could thoroughlyassume : 
but David's penitence was that of an actual sinner, who could 
say literally of himself individually that he was shapen in 
wickedness, that his mother had conceived him with the taint 
of original sin, that he needed purging with hyssop from the 
leprosy of actual sin, and deliverance from blood-guiltiness. 
The personal sinlessness of the Lamb of God aggravated the 
pain of the burden laid upon Him, and also enabled Him to 
see the whole of God's hatred for sin as no actual sinner could. 1 
And thus when He " was made sin for us," that He might 
make intercession for us by a vicarious penitence, the intensity 
of the words of penitence was in proportion to His thorough 
and penetrative perception of its necessity. As He was set 
forth to us for an example of innocence, so He is also set forth 
for an example of penitence ; and hence, where we should 
least expect it, in Him Who knew no sin, we find the perfect 
Pattern which the sinner is to copy when he comes before 
God confessing his transgressions, praying for pardon, promis- 
ing amendment of life, and faithfully expecting a perfect 
absolution. 

Part of the tenth, eleventh, and fifteenth verses of this 

i This explains " Against Thee only hare I sinned." In the depth of His 
vicarious penitence the offence against God becomes so blindingly apparent 
that the offence against man is for the time invisible. 



10th Day. [Ps. 52, 53.] 



Cbe psalms. 



551 



THE LII. PSALM. 

Quid gloriaris ? 

"TTTHY boastest thou thyself, thou tyrant : 
V V that thou canst do mischief ; 

2 Whereas the goodness of God : endureth 
yet daily 1 

3 Thy tongue imagineth wickedness : and 
with lies thou cuttest like a sharp rasor. 

4 Thou hast loved unrighteousness more than 
goodness : and to talk of lies more than righteous- 
ness. 

5 Thou hast loved to speak all words that 
may do hurt : O thou false tongue. 

6 Therefore shall God destroy thee for ever : 
He shall take thee, and pluck thee out of thy 
dwelling, and root thee out of the land of the 
living. 

7 The righteous also shall see this, and fear : 
and shall laugh him to scorn. 

8 Lo, this is the man that took not God for 
his strength : but trusted unto the multitude of 
his riches, and strengthened himself in his 
wickedness. 

9 As for 



like a green 
my trust 



olive-tree in 
the tender 



me, I am 
the house of God : my trust is 
mercy of God for ever and ever. 

10 I will always give thanks unto Thee for 
that Thou hast done : and I will hope in Thy 
Name, for Thy saints like it well. 

Day io. Evening Prayer, 
the liii. psalm. 

Dixit insipiens. 

T I "^HE foolish body hath said in his heart : 
-L There is no God. 

2 * Corrupt are they, and become abominable 
in their wickedness : there is none that doeth 
good. 

3 'God looked down from heaven upon the 
children of men : to see if there were any that 
would understand, and seek after God. 

4 a B\it they are all gone out of the way, they 
are altogether become abominable : there is also 
none that doeth good, no not one. 

5 ' Are not they without understanding that 
work wickedness : eating up my people as if they 
would eat bread 1 they have not called upon God. 

6 -''They were afraid where no fear was : for 



LII. 

Hist. David; when 
betrayed by Do^g. 
[i Sain. 22. 9.J 

Lilttrg. St. g. IS- 
Tuesd. Mattins. 



LIII. 

Hist. David. Occa- 
sion unknown. 

Litiirg. St. |3. |£J. 
Wed. Mattins. 

a Ps. 14. i. 
b Ps. 14. 2. 



rPs. 14.3- 



d Ps. 14. 4. 



' Ps. 14. 8. 



yps. 14. 9 . 



Q 



PSALMUS LI. 

UID gloriaris in malitia : qui potens es in 
iniquitate ? 



Tota die inj ustitiam cogitavit lingua tua : 
sicut novacula acuta fecisti dolum. 

Dilexisti malitiam super benignitatem : iniqui- 
tatem magis quam loqui aequitateni. 

Dilexisti omnia verba praecipitationis : lingua 
dolosa. 

Propterea Deus destruet te in finem : evellet 
te, et emigrabit te de tabernaculo tuo ; et radicem 
tuam de terra viventium. 

Videbunt justi et timebunt, et super eum ride- 
bunt, et dicent : Ecce homo qui non posuit 
Deum adjutorem suum : 

Bed speravit in multitudine divitiarum suarum : 
et praevaluit in vanitate sua. 

Ego autem, sicut oliva fructifera in domo Dei: 
speravi in misericordia Dei in sternum ; et in 
sseculum saeculi. 

Confitebor Tibi in saeculum, quia fecisti : et 
exspectabo Nomen Tuum, quoniam bonum est in 
conspectu sanctorum Tuorum. 



PSALMUS LII. 
I \IXIT insipiens in corde suo : Non est Deus. 

Corrupti sunt, et abominabiles facti sunt in 
iniquitatibus : non est qui faciat bonum. 

Deus de ccelo prospexit super filios hominum : 
ut videat si est intelligens, aut requirens Deum. 

Omnes declinaverunt, simul inutiles facti sunt : 
non est qui faciat bonum, non est usque ad unum. 

Nonne scient omnes qui operantur iniquitatem : 
qui devorant plebem meam ut cibum panis? 

Deum non invocaverunt : illic trepidaverunt 
timore, ubi non fuit timor. 



Psalm are daily used as versicles at Mattins and Evensong. 
The whole Psalm was formerly used every day except Sunday. 

PSALM LII. 

The title of this Psalm connects it with the iniquitous acts 
of Doeg in slaying Ahimelech and a multitude of other priests 
and their families at the command of Saul. [1 Sam. xxii. 18, 
19.] By this wicked act both Saul and Doeg constituted 
themselves types of Antichrist, and the words spoken against 
them by the Psalmist derive a part of their force from the 
fact that they are also a prophecy respecting the great enemy 
of the Lord and of His Church. This gives the key to 
the strong language respecting the "lies "of the "tyrant" 
by which the Psalm is characterized ; for the whole rule of 
Antichrist will reflect the one great lie set up in his person, 
when " he as God sitteth in the temple of God, showing him- 
self that he is God. " [2 Thess. ii. 4.] But the ' ' sharp razor " 
of Antichrist will be vanquished by the "two-edged sword" 
[Rev. i. 161 of truth which proceeds out of the mouth of 
" the WORD of God." [Ibid. xix. 13. 2 Thess. ii. 8.] 



Thus also a contrast is set forth in this Psalm between the 
kingdom of Antichrist and the Church. The one will he 
rooted out of the land of the living, the other planted like a 
green olive-tree in the House of God. For all past mercies to 
her, therefore, the Church here gives thanks to God, assured 
that she may still hope in His Name, Who has promised that 
the gates of Hell shall not prevail against her. 

PSALM LIII. 

This Psalm is nearly identical with the fourteenth. The 
difference, and a very conspicuous one, is, that there is here 
no mention of "the Poor" and "the Righteous," after the 
words " They were afraid where no fear was." This omission 
gives the Psalm a more direct application to the persecution 
of the Church by Antichrist than to the opposition offered by 
him to our Lord personally ; and thus it may be taken as a 
hymn of the Church in the last days of its militant condition, 
when the souls under the Altar will cry, "How long, O Lord, 
holy and true, dost Thou not judge and avenge our blood on 
them that dwell on the earth ? " and when Antichrist having 



552 



€{)e Psalms. 



10th Day. [Ps. 54, 55.] 



God hath broken the bones of him that besieged 
thee ; thou hast put them to confusion, because 
God hath despised them. 

7 " Oh, that the salvation were given unto 
Israel out of Sion : Oh, that the Lord would 
deliver His people out of captivity. 

8 Then should Jacob rejoice : and Israel 
should be right glad. 



THE LIV. PSALM. 

Deus, in Nomine. 



and 



SAVE me, O God, for Thy Name's sake 
avenge me in Thy strength. 

2 Hear my prayer, God : and hearken unto 
the words of my mouth. 

3 For ''strangers are risen up against me : and 
tyrants, which have not God before their eyes, 
seek after my soul. 

4 Behold, God is my Helper : the Lord is with 
them that uphold my souL 

5 He shall reward evil unto mine enemies : 
destroy Thou them in Thy truth. 

6 An offering of a free heart will I give Thee, 
and praise Thy Name, Lord : because it is so 
comfortable/ 

7 For He hath delivered me out of all my 
trouble : and mine eye hath seen His desire upon 
mine enemies. 



H 



THE LV. PSALM. 
Exaudi, Deus. 

EAR my prayer, O God : and hide not 
Thyself from my petition. 



2 Take heed unto me, and hear me : how I 
mourn in my prayer, and am vexed. 

3 The enemy crieth so, and the ungodly cometh 
on so fast : for they are minded to do me some 
mischief, so maliciously are they set against me. 

4 My heart is disquieted within me : and the 
fear of death is fallen upon me. 

5 Fearfulness and trembling are come upon 
me : and an horrible dread hath overwhelmed 



LIV. 
Hist. David ; when 
betrayed by Ziph- 
ites. (i Sam. 23. 19.] 
Litnrg. Good Fri- 
day Martins. S.g. 
p?. Sunday and all 
Festivals, Prime. 
Good Friday Mat- 
tins, 2nd Noct. 
Easter Eve, 3rd 
Noct. 

b i.e. Aliens or 
foreigners. 



c See footnote 1 



LV. 

Hist. David ; on his 
night from Jerusa- 
lem. [2 Sam. 15.] 

Liturg. S. g. % 
Wed. Mattins. 



Quoniam Deus dissipavit ossa eorum qui 
hominibus placent : confusi sunt, quoniam Deus 
sprevit eos. 

Quis dabit ex Sion salutare Israel ] cum con- 
verter^ Deus captivitatem plebis Suae : exsul- 
tabit Jacob, et lastabitur Israel. 



PSALMUS LIII. 

DEUS, in Nomine Tuo salvum me fac : et in 
virtute Tua judica me. 

Deus, exaudi orationem meam : auribus per- 
cipe verba oris mei. 

Quoniam alieni insurrexerunt adversum me, et 
fortes quassierunt animam meam : et non pro- 
posuerunt Deum ante conspectum suum. 

Ecce enim Deus adjuvat me : et Dominus 
susceptor est animse mese. 

Averte mala inimicis meis : et in veritate Tua 
disperde illos. 

Voluntarie sacrificabo Tibi ; et confitebor 
Nomini Tuo, Domine : quoniam bonuui est. 

Quoniam ex omni tribulatione eripuisti me : et 
super inimicos meos despexit oculus metis. 



PSALMUS LIV. 

EXAUDI, Deus, orationem meam : et ne 
despexeris deprecationem meam ; intende 
mihi, et exaudi me. 

Contristatus sum in exercitatione mea : et con- 
turbatus sum a voce inimici, et a tribulatione 
peccatoris. 

Quoniam declinaverunt in me iniquitates : et 
in ira molesti erant mihi. 

Cor meum conturbatum est in me : et formido 
mortis cecidit super me. 

Timor et tremor venerunt super me : et con- 
texerunt me tenebrae. 



been empowered "to make war with the saints and to over- 
come them," they also will cry, " Oh, that the salvation were 
given unto Israel out of Sion; oh, that the Lord would 
deliver His people out of captivity." But "he that leadeth 
into captivity shall go into captivity; he that killeth with 
the sword must be killed with the sword. Here is the 
patience and faith of the saints." [Rev. xiii. 10.] 

PSALM LIV. 

The long-established custom of the Church has given us the 
true meaning of this Psalm by appropriating it to the com- 
memoration of our Blessed Lord's Passion. In the words 
"Save me, God," we hear the same voice as that which 
uttered the bitter cry which was taken from the twenty- 
second Psalm. In "strangers are risen up against me," we 
hear the prediction, ages beforehand, of the fact that Jesus 
would be put to death by a foreign ruler and foreign soldiers, 
a circumstance in the last degree unlikely to have occurred 
to the uninspired mind of a Jew in David's time, but clearly 
foreseen and foreordained by God. In "the tyrants which 

1 comfortable] i.e. strengthening. So the earliest English Bibles read 
Isa. xli. 7, "And he comfortide hym with nailes, that it shulde not be 
moiled." And Phil. iv. 13, "I may alle thingis in him that comfortith 
roe." The ultimate derivation of "comfort " is from " fortis." 



have not God before their eyes," we see the unjust conduct 
of Pilate, who was convinced of the Holy Sufferer's innocence, 
and yet condemned Him through fear of men. In " God is 
my Helper" may be traced the spirit which prompted the 
words, "Put up thy sword into the sheath," and "Thou 
couldest have no power at all against Me, except it were 
given thee from above." In the "offering of a free heart," 
we see the submission expressed in the words " not My will 
but Thine be done," and the voluntary yielding up of His 
life when no man had power to take it from Him. Lastly, 
the "vengeance" spoken of here receives its proper interpre- 
tation by a comparison of the last words of the Psalm with 
our Lord's words, "Father, forgive them, for they know not 
what they do." The prayer was heard, and Jesus, looking 
forth from His Cross, " saw of the travail of His soul and was 
satisfied," for even His enemies were afterwards made to be 
at peace with Him by the power of His Intercession. 

PSALM LV. 

The sorrows of our Blessed Redeemer's Soul are here pre- 
dicted by His own inspiration, so that the prophecy becomes 
a history, setting forth the mental trouble which preceded 
His Apprehension and Death. This anguish culminated in 
the Agony of Gethsemane and the Cross, but it also pervaded 



10th Day. [Ps. 55.] 



Cfje P0alms. 



553 



6 And I said, that I had wings like a dove : 
for then would I nee away and be at rest. 

7 Lo, then would I get me away far off : and 
remain in the wilderness. 

8 I would make haste to escape : because of 
the stormy wind and tempest. 

9 Destroy their tongues, O Lord, and divide 
them : for I have spied unrighteousness and strife 
in the city. 

10 Day and night "they go about within the 
walls thereof : mischief also and sorrow are in 
the midst of it. 

1 1 Wickedness is therein : deceit and guile go 
not out of their streets. 

12 For it is not an open enemy that hath 
done me this dishonour : for then I could have 
borne it. 

13 Neither was it mine adversary that did 
magnify himself against me : for then peradverir 
ture I would have hid my self from him. 

14 But it was even thou, my companion : my 
guide, and mine own familiar friend. 

15 We took sweet counsel together : and 
walked in the house of God as friends. 

16 Let death come hastily upon them, and let 
them go down 'quick into hell : for wickedness 
is in their dwellings, and among them. 

17 As for me, I will call upon God : and the 
Lord shall save me. 

18 In the evening, and morning, and at noon- 
day will I pray, and that instantly : and He shall 
hear my voice. 

19 It is He that hath delivered my soul in 
peace from the battle that was against me : for 
there were many with me. 

20 Yea, even God, that endureth for ever, 
shall hear me, and bring them down : for they 
will not turn, nor fear God. 

21 He laid his hands upon such as be at 
peace with him : and he brake his covenant. 



22 The words of his mouth were softer than 
butter, having war in his heart : his words were 
smoother than oil, and yet be they very swords. 



a i.e. " Untight- 
eousness and 
strife." 



b Coinp. Matt. 
2.3- 



c i.e. Alive. \Comp. 
Num. 16. 30.] 



Et dixi, quia dabit mihi pennas sicut columbse : 
et volabo, et requiescam. 

Ecce elongavi fugiens : et mansi in solitudine. 

Exspectabam eum qui salvum me fecit : a 
pusillanimitate spiritus et tempestate. 

Praecipita, Domine, divide linguas eorum : 
quoniam vidi iniquitatem et contradictionem in 
civitate. 

Die ac nocte circundabit earn super muros ejus 
iniquitas : et labor in medio ejus et injustitia. 

Et non defecit de plateis ejus : usura et dolus. 

Quoniam si inimicus meus maledixisset mihi : 
sustinuissem utique. 

Et si is qui oderat me super me magna locutus 
fuisset : abscondissem me forsitan ab eo. 

Tu vero homo unanimis : dux meus et notus 
meus : 

*Qui simul mecuni dulces capiebas cibos : in 
domo Dei ambulavimus cum consensu. 

Veniat mors super illos : et descendant in 
infernum viventes. 

Quoniam nequitite in habitaculis eorum : in 
medio eorum. 

Ego auteni ad Deum clamavi : et Dominus 
salvavit me. 

Vespere, et mane, et meridie narrabo et anniin- 
tiabo : et exaudiet vocem meam. 

Iledimet in pace animam meam ab his qui 
appropinquant mihi : quoniam inter multos erant 
mecuni. 

Exaudiet Deus, et humiliabit illos : qui est 
ante saecula. 

ISTon enim est illis commutatio, et non timue- 
runt Deum : extendit manum suam in retribuendo. 

Contaminaverunt testamentum ejus : divisi 
sunt ab ira vultus ejus, et appropinquavit cor 
illius. 

Molliti sunt sermones ejus super oleum : et 
ipsi sunt jacula. 



all His life, and especially that period of it when His Ministry 
brought Him within the nearer contemplation of man's 
ingratitude. 

That the holy Jesus suffered from the fear of death is a 
proof of His perfect oneness in nature with those whom He 
came to save. But He doubtless suffered more than the 
ordinary fear of death from the knowledge that He was to 
tread the winepress alone, and that of the people there was 
none with Him. [Isa. lxiii. 3.] As David went up the 
"ascent of the Mount of Olivet, and wept as he went," on 
the occasion when this Psalm was written, "the people that 
was with him" were also "weeping as they went up." [2 
Sam. xv. 30.] But when the Son of David stedfastly set His 
face to go up to Jerusalem, "He went before them" [Mark 
x. 32], walking alone in such a manner as to show His 
purpose, to amaze them and make them afraid. So, when in 
the garden of Gethsemane, He first left the body of His 
Apostles at the gate, and then "went a little further," that 
He might be divided from the companionship even of the 
three chosen disciples ; and as if to make His loneliness more 
complete, they could not even at a distance watch with Him, 
but fell asleep. Alone He went with those who apprehended 
Him, for "all forsook Him and fled;" alone He appeared 
before the High Priest and Pilate, even Peter denying that 
he was His friend ; alone He hung upon the Cross, His dis- 



ciples "standing afar off." Such utter isolation in His 
sufferings and sorrows may have aggravated greatly the fear 
of death, and the horrible dread by which He was over- 
whelmed ; and still more would that fear be aggravated by 
the "storm and tempest" of the bitter and tumultuous 
assembly by which He was surrounded. 

The twelfth and following verses contain an indication of 
the character of that intercourse between Christ and His 
Apostles which led Him to say that He had called them 
friends and not servants, and that, whereas a servant knew 
not his master's will, they, as friends, had been admitted to 
take sweet counsel with Him. It was one of these whose 
words were smoother than oil when he said, ' ' Master, Master, 
and kissed Him," and yet were as the piercing of a sword, 
since they were words with which he betrayed that Master. 
It was to that one that, even at the last, the meek, loving, 
and forgiving Jesus said, ' ' Friend, wherefore art thou 
come ? " 

The peculiar circumstances under which St. Peter quoted 
the twenty-third verse, "casting all your care upon Him, for 
He careth for you," show that this Psalm may be taken also 
as the words of Christ's mystical Body, speaking of the 
troubles which come upon her from Antichrist. The afflic- 
tions of the Church under Nero's persecution foreshadowed 
those which will come upon her in the latter days, as is 



554 



€f)e Psalms. 



llth Day. [Ps. 56.] 



23 O cast thy burden upon the Lord, and He 
shall nourish thee : and shall not suffer the right- 
eous to fall for ever. 

24 And as for them : Thou, God, shalt 
bring them into the pit of destruction. 

25 The blood-thirsty and deceitful men shall 
not live out half their days : nevertheless, my 
trust shall be in Thee, Lord. 

Day 11. MORNING PRAYER. 
THE LVI. PSALM. 
Miserere mei, Dens. 

BE merciful unto me, O God, for man goeth 
about to devour me : he is daily "fighting 
and troubling me. 

2 Mine enemies are "daily in hand to swallow 
me up : for they be many that fight against me, 
O Thou most Highest. 

3 Nevertheless, though I am sometime afraid : 
yet put I my trust in Thee. 

4 I will praise God, because of His word : I 
have put my trust in God, and will not fear what 
flesh can do unto me. 

5 They daily mistake my words : all that they 
imagine is to do me evil. 

6 They hold all together, and keep themselves 
close : and mark my steps, when they lay wait 
for my soul. 

7 Shall they escape for their wickedness : 
Thou, O God, in Thy displeasure shalt cast them 
down. 

S Thou tellest my *flittings ; put my tears 
into Thy bottle : are not these things noted in 
Thy book ? 

9 Whensoever I call upon Thee, then shall 
mine enemies be put to flight : this I know; for 
God is on my side. 

10 In God's word will I rejoice : in the Lord's 
word will I comfort me. 

1 1 Yea, in God have I put my trust : I will 
not be afraid what man can do unto me. 

12 Unto Thee, O God, will I pay my vows : 
unto Thee will I sive thanks. 



LVI. 

Nisi. At the court 
of Achish. [t 5am. 
21. 14.] 

l.iturg. S. 1- g. 
Wed. Mattins. 

a i.e. All the day. 



b i.e. Thou number- 
est my wanderings. 



Jacta super Dominum curam tuam et Ipse te 
enutriet : et non dabit in Eeternum fluctuationein 
justo. 

Tu vero, Deus, deduces eos : in puteum interi- 
tus. 

Viri sanguinum et dolosi non dimidiabunt dies 
suos : ego autem sperabo in Te, Domine. 



PSALMUS LV. 

MISERERE mei, Deus, quoniam conculcavit 
me homo : tota die impugnans tribulavit 
me. 

Conculcaverunt me inimici mei tota die : 
quoniam multi bellantes adversum me. 

Ab altitudine diei timebo : ego vero in Te 
sperabo. 

In Deo laudabo sermones meos ; in Deo 
speravi : non timebo quid faciat mihi caro. 

Tota die verba mea execrabantur : adversum 
me omnes cogitationes eorum in malum. 

Inhabitabunt et abscondent : ipsi calcaneuni 
meum observabunt. 

Sicut sustinuerunt animam meam, pro nihilo 
salvos facies illos : in ira populos confringes. 

Deus, vitam meam annuntiavi Tibi : posuisti 
lachrymas meas in conspectu Tuo. 

Sicut et in promissione Tua : tunc convertentur 
inimici mei retrorsum. 

In quacunque die invocavero Te : ecce cognovi 
quoniam Deus meus es. 

In Deo laudabo verbum, in Domino laudabo 
sermonem : in Deo speravi, non timebo quid 
faciat mihi homo. 

In me sunt, Deus, vota Tua : quae reddam, 
laudationes Tibi. 



shown by our Lord's prophecy of both those periods. And 
as the Jews led on the persecution of the Church whenever 
opportunity offered, so, doubtless, there will be those who 
ought to be loving brethren, but will prove the most bitter of 
foes, in the terrible persecution of Antichrist. Thus many 
verses of this Psalm have a future application to the position 
of the Church, as well as a past application to the sorrows of 
Christ. And they may, in a degree, be applied to all periods 
of trouble which fall upon the City of God, through the con- 
stant and persistent antagonism of " the Prince of this world." 

PSALM LVI. 

The tone of this Psalm agrees with that of the preceding : 
and it as clearly refers to that lifelong persecution which our 
Lord underwent from those who lay wait for Him, who 
endeavoured to entangle Him in His talk, and who daily 
mistook His words, by imputing to Him treason against God 
and man. But although man was thus imagining evil against 
Christ, all His life was laid open before the Righteous Judge, 
His sorrows were noted in God's Book of remembrance, and 
"when He had offered up prayers and supplications, with 
strong crying and tears, unto Him that was able to save Him 
from death, He was heard in that He feared." 

There is also to be found in this Psalm a direct and 
particular reference to the Passion of our Lord. "Man" 



going about to devour Him represents in one sense concrete 
human nature, the sins of which were the cause of all Christ's 
trouble ; but, in another sense, the Adversary who is ever 
going about seeking whom he may devour, and of whom our 
Lord sometimes spoke parabolically under the figure of a 
human Enemy. The "daily "of verses 1 and 2 should be 
understood as "all the day long," and the "swallowing up " 
of the same verses bears also the sense of pressing down, as of 
grapes into a wine-vat. Thus we have given to us a key to 
the interpretation of the Psalm as spoken of that day when 
our Redeemer's Body and Soul were afflicted so sorely by the 
sins of mankind, and bruised in the winepress of the wrath 
of God, that the life-giving blood might flow forth as an 
offering of Atonement and a fountain of health : of that day 
when fear bore Him down from the sixth hour to the ninth — ■ 
"from the height of the day " — during the time of darkness ; 
when they mistook even His last cry of anguish for a cry 
after human succour ; when some marked His steps by sitting 
down and watching Him in a spirit of mere cruel curiosity, 
and others lay wait for His Soul by saying, "Let be, let us 
see whether Elias will come to save Him. " 

So solemn a meaning of this Psalm will warn against its too 
close application to the troubles of our ordinary life. The 
member of Christ is, indeed, surrounded by spiritual enemies, 
the Evil One and all his evil instruments, and against these 
the prayerful words of the Tsalm may legitimately be used. 



11th Day. [Ps. 57, 58.] 



Cfje psalms. 



555 



13 For Thou hast delivered my soul from 
death, and my feet from falling : that I may 
walk before God in the light of the living. 

THE LVII. PSALM. 

Miserere mei, Deus. 

BE merciful unto me, O God, be merciful 
unto me, for my soul trusteth in Thee : 
and under the shadow of Thy wings shall be my 
refuge, until this tyranny be over-past. 

2 I will call unto the most high God : even 
unto the God that shall perform the cause which 
I have in hand. 

3 He shall send from heaven : and save me 
from the reproof of him that would eat me up. 

4 God shall send forth His mercy and truth : 
my soul is among lions. 

5 And I lie even among the children of men, 
that are set on fire : whose teeth are spears and 
arrows, and their tongue a sharp sword. 

6 Set up Thyself, O God, above the heavens : 
and Thy glory above all the earth. 

7 They have laid a net for my feet, and 
pressed down my soul : they have digged a pit 
before me, and are fallen into the midst of it 
themselves. 

8 "My heart is fixed, O God, my heart is fixed : 
I will sing, and give praise. 

9 * Awake up, my glory ; awake, lute and harp: 
I my self will awake right early. 

10 C I will give thanks unto Thee, O Lord, 
among the people : and I will sing unto Thee 
among the nations. 

11 rf For the greatness of Thy mercy reacheth 
unto the heavens : and Thy truth unto the clouds. 

12 'Set up Thyself, O God, above the heavens : 
and Thy glory above all the earth. 



A 1 



THE LVIII. PSALM 
Si vere utique. 
RE your minds set upon righteousness, O ye 



congregation : and do ye judge the thing 
that is right, O ye sons of men 1 



LVII. 
Hist. At the cave 

of Adullam. [i 

Sam. 22.] 
Lititrg. Easter Day. 

Mattins. ft.g.|§. 

Wed. Mattins? 



c Ps. 108. 3. 

d Ps. io8. 4. 
e Ps. ioS. 5. 



LVIir. 
Hist. At the cave 

of Adullam. [i 

Sam. 22.] 
Liturg. ft. S. S). 

Wed. Mattins. 



Quoniam eripuisti animam meam de morte, et 
pedes meos de lapsu : ut placeam coram Deo in 
lumine viventium. 



PSALMUS LVI. 

MISERERE mei, Deus, miserere mei : quo- 
niam in Te confidit anima mea. 
Et in umbra alarum Tuarum sperabo : donee 
transeat iniquitatis. 

Clamabo ad Deum altissimum : Deum Qui 
benefecit mihi. 

Misit de ccelo, et liberavit me : dedit in oppro- 
brium conculcantes me. 

Misit Deus misericordiam Suam et veritatem 
Suam : et eripuit animam meam de medio catu- 
lorum leonum ; dormivi conturbatus. 

Filii hominum dentes eorum arma et sagittal : 
et lingua eorum gladius acutus. 

Exaltare super coelos, Deus : et in omnem 
terram gloria Tua. 

Laqueum paraverunt pedibus meis : et incur- 
vaverunt animam meam. 

Foderunt ante faciem meam foveam : et iuci- 
derunt in earn. 

Paratum cor meum, Deus, paratum cor meum : 
cantabo et psalnmin dicam Domino. 

Exsurge gloria mea, exsurge psalterium tt 
cithara : exsurgam diluculo. 

Confitebor Tibi in populis, Domine : et psal- 
mum dicam Tibi in gentibus : 

Quoniam magnificata est usque ad coelos 
misericordia Tua : et usque ad nubes Veritas Tua. 

Exaltare super coelos, Deus : et super omnem 
terram gloria Tua. 



s 



PSALMUS LVII. 

I vere utique justitiam loquimini : recta jucli- 
cate filii hominum. 



But words that were primarily spoken as a prophecy relating 
to the persecution of Christ are infinitely too solemn to be 
referred to the human foes, however evil, of any other human 
person, however saintly. 

Of the Church as a body, the whole Psalm may, however, 
be used without such hesitation, seeing that all foes of Christ 
are also enemies of His Church, and that they who persecute 
the Church are re-opening the wounds of the Crucified Jesus 
Himself. [Acts ix. S.] 

PSALM LVII. 

The Easter character of this Psalm is evident in the sixth 
and the last five verses, the latter of which are identical with 
the first five verses of the 108th Psalm. 

It was written by David when in the Cave of Adullam, to 
which there is supposed to be some reference in the appeal of 
the first verse to a refuge under the shadow of God's wings, 
and in the expression " my soul is among lions," in the fourth 
verse. _ These early verses are not less applicable to the Son 
of David, however, than the latter ones, describing as they 
do the bitter tyranny with which He was persecuted, con- 
demned, and tormented by those who " digged a pit before 
Him," and afterwards fell into the destruction which they 
had prepared for Him and His. 

And as of David in the Cave of Adullam, and among lions 



in the surrounding wilderness ; as of Christ on the Cross and 
in the Cave wherein He was buried ; so does the Psalm sing 
of His mystical Body taking refuge in " dens and caves of the 
earth," cast to the lions in the amphitheatre, smitten and 
slain with a tyranny to which the world never saw a parallel : 
and yet ever saying, " Under the shadow of Thy wings shall 
be my refuge, until the day-dawn come, and 1 awake right 
early. " 

The prophetic reference to Christ as God in the sixth and 
twelfth verses is strikingly plain. It is the voice of the 
Church calling upon Him to crown His Passion with His 
Resurrection, and answering His words, "I Myself will 
awake right early," with the chorus, " Set up Thyself, O 
God, above the heavens;" "Awake up, My glory," with 
" Set up Thy glory above all the earth." 

And as the Church has part with Christ in His Sufferings, 
so also in the joy and triumph of His Resurrection. While 
therefore the Head sings, "Awake up, My glory ... I 
Myself will awake right early," the prophetic echo is heard, 
" Thy dead men shall live, together with My dead body shall 
they arise. Awake and sing, ye that dwell in dust: for Thy 
dew is as the dew of herbs, and the earth shall cast out the 
dead." [Isa. xxvi. 19.] 

PSALM LVIII. 

David was not at any time brought before a " congrega 



556 



Cf)C psalms. 



llth Day. [Ps. 59. 



2 Yea, ye imagine mischief in your heart upon 
the earth : and your hands deal with wickedness. 

3 The ungodly are froward, even from their 
mother's womb : as soon as they are born, they 
go astray, and speak lies. 

4 They are as venomous as the poison of a 
serpent : even like the deaf adder that stoppeth 
her ears ; 

5 Which refuseth to hear the voice of the 
charmer : charm he never so wisety. 

6 Break their teeth, O God, in their mouths, 
smite the jaw-bones of the lions, O Lord : let 
them fall away like water that runneth apace, and 
when they shoot their arrows let them be rooted 
out. 

7 Let them consume away like a snail, and be 
like the untimely fruit of a woman : and let them 
not see the sun. 

8 Or ever your pots be made hot with thorns : 
so let indignation vex him, even as a thing that 
is raw. 

9 "The righteous shall rejoice when he seeth 
the vengeance : he shall wash his footsteps in the 
blood of the ungodly. 

10 So that a man shall say, Verily there is a 
reward for the righteous : doubtless there is a 
God that judgeth the earth. 

Day ll. Evening Prayer. 

THE LIX. PSALM. 
Eripe me de inimicis. 

DELIVER me from mine enemies, God : 
defend me from them that rise up against 
me. 

2 O deliver me from the wicked doers : and 
save me from the blood-thirsty men. 

3 For lo, they lie waiting for my soul : the 
mighty men are gathered against me, without 
any offence or fault of me, O Lord. 

4 They run and prepare themselves without 
my fault : arise Thou therefore to help me, and 
behold. 

5 Stand up, O Lord God of hosts, Thou God 
of Israel, to visit all the heathen : and be not 
merciful unto them that offend of malicious 
wickedness. 



LIX. 

Hist. David ; on his 

flight from Saul. 

[r Sam. 19. 11.] 
Liturg. g>. g. |D. 

Wed. M a 1 1 i 11 5. 

Good Fiiday, 3rd 

Noct. 
Passion Ps. 4. 



Etenim in corde iniquitates operamini in terra : 
injustitias enim manus vestne concinnant. 

Alienati sunt peccatores a vulva ; erraverunt 
ab utero : locuti sunt falsa. 

Furor illis secundum similitudinein serpentis : 
sicut aspidis surdse et obturantis aures suas. 

Quae non exaudiet vocem incantantium : et 
venefici incantantis sapienter. 

Deus conteret dentes eorum in ore ipsorum : 
molas leonum confringct Dominus. 

Ad nihilum devenient tanquam aqua decurrens : 
intendit arcum suum donee infirmentur. 



Sicut cera quae fluit, auferentur : supercecidit 
ignis, et non viderunt solem. 

Priusquam intelligerent spinas vestrae rhamnum : 
sicut viventes, sic in ira absorbet eos. 

Laetabitur Justus cum viderit vindictam : manus 
suas lavabit in sanguine peccatoris. 

Et dicet homo, Si utique est fructus justo : 
utique est Deus judicans eos in terra. 



PSALMUS LVIII. 

ERIPE me de inimicis meis, Deus meus : et 
ab insurgentibus in me libera me. 

Eripe me de operantibus iniquitatem : et de 
viris sanguinum salva me. 

Quia ecce cepernnt animam ineain : irruerunt 
in me fortes. 

Neque iniquitas mea, neque peccatum meum, 
Domine : sine iniquitate cucurri, et direxi. 

Exsurge in occursum meum, et vide : et Tu, 
Domine, Deus virtutum, Deus Israel. 

Intende ad visitandas omnes gentes : non 
miserearis omnibus qui operantur iniquitatem. 



tion," or assembly of judges, nor was his conduct ever debated 
in a judicial sense by those who gave counsel to Saul or 
Absalom. Our Lord was, however, brought before the 
Sanhedrin, the supreme assembly of judicature among the 
Jews, and the Psalm has a literal meaning in respect to Him 
which it has not in respect to David. To the unjust judge- 
ment of those who condemned Christ, and to the Jewish 
nation as represented by them, this Psalm must be considered 
to apply ; and as, in the preceding one, the cruel severity of 
His foes is spoken of, so here is their cruel injustice. The 
comparison of these unjust judges to poisonous serpents meets 
with a parallel in the expression used both by St. John the 
Baptist and our Lord, "ye generation of vipers;" and the 
reference to the deafness of the viper or adder is a prediction 
of the spirit in which the judges of our Lord said, "What 
need we any further witness?" and in which those who 
stoned the first martyr of His Church " cried out with a loud 
voice, and stopped their ears, and ran upon him with one 
accord." It was venomous hatred which prompted the foes 
of Christ aud His Church, in both cases, and not a desire for 
either truth or justice. 

In the latter verses of the Psalm there are some of those 
terrible imprecations upon which some comments are given 
in the notes at page 568. The explanation of the eighth 



verse (as it is given in the Prayer Book version) appears to be 
conveyed in such a paraphrase as "Though your cooking 
vessels can be rapidly heated by the quickly-buming thorns 
gathered in the wilderness, yet the indignation of God shall 
more quickly overtake these unjust judges : swiftly as raw 
flesh could be thus sodden, more swiftly shall the fire of God's 
wrath destroy them." [See also Ann. Bible, ii. 668.] 

PSALM LIX. 

This Psalm has been universally interpreted as being spoken 
of our Lord's Passion and the destruction of the Jewish nation. 
It is also prophetic of the sufferings of Christ's mystical Body, 
and of the ultimate overthrow of Antichristian power. 

In the first words we have a parallel to the historical words 
of our Lord, "If it be possible, let this cup pass from Me," 
the human nature of Christ being made perfect in weakness, 
so that He might ascribe His strength unto the Divine Nature. 
The bloodthirstiness of the Jews was conspicuously shown in 
their conduct before Pilate : for when he desired to release 
Christ, they cried, "Crucify Him, crucify Him;" and when 
Pilate washed his hands before them, they willingly accepted 
the responsibility thrown upon them by that act, saying, 
" His blood be on us and on our children." Such a thirsting 



11th Day. [Ps. 60.] 



€be Psalmtf, 



557 



6 They go to arid fro in the evening : they 
" grin like a dog, and run about through the 
city. 

7 Behold, they speak with their mouth, and 
swords are in their lips : for who doth hear? 

8 But Thou, O Lokd, shalt have them in 
derision : and Thou shalt laugh all the heathen 
to scorn. 

9 My strength will I ascribe unto Thee : for 
Thou art the God of my refuge. 

10 God sheweth me His goodness plenteously: 
and God shall let me see my desire upon mine 
enemies. 

11 Slay them not, lest my people forget it : 
but scatter them abroad among the people, and 
put them down, O Lokd, our defence. 

12 For the sin of their mouth, and for the 
words of their lips they shall be taken in their 
pride : and why 1 their preaching is of cursing 
and lies. 

13 Consume them in Thy wrath, consume 
them, that they may perish : and know that it is 
God that ruleth in Jacob, and unto the ends of 
the world. 

14 And in the evening they will return : 'grin 
like a dog, and will go about the city. 

15 They will run here and there for meat : 
and grudge if they be not satisfied. 

16 As for me, I will sing of Thy power, and 
will praise Thy mercy betimes in the morning : 
for Thou hast been my Defence and Kefuge in the 
day of my trouble. 

17 Unto Thee, my Strength, will I sing : 
for Thou, O God, art my Refuge, and my merci- 
ful God. 



i B.V. make a noise, 
i.e. howl. 



o 



THE LX. PSALM. 

Deus, repulisti nos. 

GOD, Thou hast cast us out, and scattered 
us abroad : Thou hast also been displeased, 
O turn Thee unto us again. 

2 Thou hast moved the land, and divided it : 
heal the sores thereof, for it shaketh. 

3 Thou hast shewed Thy people heavy things : 
Thou hast given us a drink of deadly wine. 



b E. V. make a noise, 
i.e. howl. 



LX. 

Hist. David ; his 
war with Syria and 
Edoin. [2 Sam. 8.] 

Liturg. S. 1. 1§. 
Wed. Mattins. 



Convertentur ad vesperam, et famem patientur 
ut canes : et circuibunt civitatem. 

Ecce locpientur in ore suo et gladius in labiis 
eorum : quoniam quis audivit 1 

Et Tu, Domine, deridebis eos : et ad nihilum 
deduces omnes geutes. 

Fortitudinem meam a*d Te custodiam, quia 
Deus susceptor meus : Decs meus, misericordia 
Ejus prasveniet me. 

Deus ostendit mihi super inimicos meos ; ne 
occidas eos : nequando obliviscantur populi mei. 

Disperge illos in virtute Tua : et depone eos 
protector meus, Domine. 

Delictum oris eorum, sermonem labiorum ipso- 
rum : et comprehendantur in superbia sua. 

Et de execratione et mendacio : annuntiabun- 
tur in consummatione. 

In ira consummationis, et non erunt : et scient 
quia Deus dominabitur Jacob et finium terne. 



Convertentur ad vesperam, et famem patientur 
ut canes : circuibunt civitatem. 

Ipsi dispergentur ad manducandum : si vero 
non fuerint saturati, et murmurabunt. 

Ego autem cantabo fortitudinem Tuam : et 
exaltabo mane misericordiam Tuam. 

Quia factus es susceptor meus : et refugium 
meum in die tribulationis mese. 

Adjutor meus, Tibi psallam : quia Deus sus- 
ceptor meus es ; Deus meus, misericordia mea. 



D 



PSALMUS LIX. 

EUS, repulisti nos, et destruxisti nos 
es et misertus es nobis. 



iratus 



Commovisti terrain et conturbasti earn : sana 
contritiones ejus ; quia commota est. 

Ostendisti populo Tuo dura : potasti nos vino 
compunctionis. 



for His blood on the part of His brethren was doubtless an 
addition to the bitterness of Christ's suffering. It is com- 
pared in this Psalm to the savage voracity of the dogs of 
Eastern cities, whose wild ferocity is notorious to this day, 
and the comparison recalls the words of the prophet Zepha- 
niah, ' ' Her princes within her are roaring lions ; her judges 
are evening wolves. " • 

It is observable that this Psalm presents the unconverted 
Jews under the aspect of heathen, for to them as the perse- 
cutors of our Lord the words of the Psalm plainly apply. 
This is explained by Theodoret as a result of the change of 
circumstances which has taken place since their persistent 
and national rejection of our Lord : ' ' The Jews, who once 
were the children, have, for their own wickedness, been de- 
graded to the rank of clogs; while the Gentiles, who were 
once dogs, have been advanced to the dignity of sons." 
Nothing can, in fact, be more repugnant to Christianity than 
the Judaism of Christian times. The Judaism of ancient days 
derived all its reality from Christ, to Whom all its ordinances 
looked forward, and upon Whom they all depended for their 
efficacy. Put the Judaism of Christian times rejects Christ 
altogether, and hence the very substance of the ancient faith, 
with which it professes to be one, is eliminated; and since 
there is none other Name under Heaven by which men 
must be saved, that system which rejects the Saviour is mere 



heathenism, or, at best, a mere empty imitation of the re- 
ligion professed by Moses, David, and the Prophets. 

Thus the Jews have become the enemies of Christ, and of 
the one Church in which there is salvation. This they have 
ever shewn themselves to be in days when they had oppor- 
tunity to lead persecutions, and it is likely that the fourteenth 
verse of this Psalm predicts a time when they will again 
return, in the evening of the world's history as in the evening 
of our Lord's life, and devastate the City of God. When 
such a period arrives the Church will look forward as Christ 
did ; and though bowed down with the evening of trouble, 
look forward to a Resurrection of triumph, when she may 
sing her new song, praising God's mercy betimes in the 
morning, because He has been her refuge, and her merciful 
God. 

PSALM LX. 

As the last Psalm was a prophecy respecting the rejection 
of those among the ancient people of God who reject Christ, 
so this is the prophetic pleading of those among them who 
recognize the token, or banner of the Cross, which He has 
given for an ensign to all people, and a sign of His truth. 
[Verse 4.] As a body " Israel hath not obtained that which 
he seeketh for," but thore wero multitudes of Jews from the 
Apostles downward who believed in Christ, and they were 



558 



Clje Psalms. 



12th Day. [Ps. 61, 62.] 



4 Thou hast given a token for such as fear 
Thee : that they may triumph because of the 
truth. 

5 "Therefore were Thy beloved delivered : help 
me with Thy right hand, and hear me. 

6 *God hath spoken in His holiness, I will 
rejoice, and divide Sichem : and mete out the 
valley of Succoth. 

7 f Gilead is Mine, and Manasses is Mine : 
Ephraim also is the strength of My head; Judah 
is My lawgiver, 

8 Moab is My washpot ; over Edom will I cast 
out My shoe : Philistia, be thou glad of Me. 

9 " Who will lead me into the strong city : who 
will bring me into Edom ? 

10 'Hast not Thou cast us out, O God : wilt 
not Thou, O God, go out with our hosts ? 

11 f O be Thou our help in trouble : for vain is 
the help of man. 

12 ^Through God will we do great acts : for it 
is He that shall tread down our enemies. 

THE LXI. PSALM. 
Exaudi Dens. 

HEAR my crying, God : give ear unto my 
prayer. 

2 From the ends of the earth will I call upon 
Thee : when my heart is in heaviness. 

3 O set me up upon the Rock that is higher 
than I : for Thou hast been my Hope, and a 
strong Tower for me against the enemy. 

4 I will dwell in Thy tabernacle for ever : and 
my trust shall be under the covering of Thy 
wings. 

5 For Thou, O Lord, hast heard my desires : 
and hast given an heritage unto those that fear 
Thy Name. 

6 Thou shalt grant the King a long life : that 
his years may endure throughout all generations. 

7 He shall dwell before God for ever : O pre- 
pare Thy loving mercy and faithfulness, that they 
may preserve him. 

8 So will I always sing praise unto Thy Name : 
that I may daily perforin my vows. 

DAY 12. MORNING PRAYER. 
THE LXII. PSALM. 



M 



Nonne Deo 1 
Y soul truly waiteth still upon God 
Him cometh my salvation. 



for of 



* rs. 108. 7. 



c Ps. 108. s, 9. 



d Ps. 108. 10. 

e Ps. 108. 11. 
/"Ps. io3. 12. 
g Ps. 108. 13. 



LXI. 

Hist. David ; his 
war with Syria ami 
Edom. [2 Sain. 8.] 

Liturg. Ss. g. g . 
Wed. M a 1 1 i n s. 
Apostles and Evan- 
delists. Name of 
Jesus, 2nd Noct. 



LXII. 

Hist. David ; his 
war with Syria and 
Edom. [2 Sam. 8.] 

Liturg. S>. §. $. 

Wed. Mattins. 



Dedisti metuentibus Te s'ignificationem 
futriant a facie arcus. 



ut 



Ut liberentur dilecti Tui : salvum fac dextera 
Tua, et exaudi me. 

Deus locutus est in sancto Suo : Lnetabor et 
partibor Sichimam ; et convallem tabemaculorum 
metibor. 

Meus est Galaad, et Meus est Manasses : et 
Ephraim fortitudo capitis Mei. 

Juda rex Meus : Moab olla spei Meae. 

In Idumaeam extendam calceamentum Meum : 
Mihi alienigense subditi sunt. 

Quis deducet me in civitatem munitam : quis 
deducet me usque in Idumaeam ? 

Nonne Tu, Deus, Qui repulisti nos : et non 
egredieris, Deus, in virtutibus nostris t 

Da nobis auxilium de tribulatione : quia vana 
salus hominis. 

In Deo faciemus virtutem : et Ipse ad nihilum 
deducet tribulantes nos. 



PSALMUS LX. 



m- 



EXAUDI, Deus, deprecationem meam 
tende orationi meae. 
A finibus terras ad Te clamavi, dum anxiaretur 
cor meum : in petra exaltasti me. 

Deduxisti me, quia factus es spes mea : turris 
fortitudinis a facie inimici. 



Inhabitabo in tabernaculo Tuo in saeculo 
tesrar in velamento alarum Tuarum. 



pro- 



Quoniam Tu, Deus meus, exaudisti orationem 
meam : dedisti haereditatem timentibus Nomen 
Tuum. 

Dies super dies regis adjicies : annos ejus 
usque in diem generationis et generationis. 

Permanet in aeternum in conspectu Dei : miseri- 
cordiam et veritatem Ejus quis requiret? 

Sic psalmum dicam Nomini Tuo in sa?culum 
saeculi : ut reddam vota mea de die in diem. 



PSALMUS LXI. 

"^TONNE Deo subjecta erit anima mea? ab 
-L ^ Ipso enim salutare meum. 



" the election " who " hath obtained it." [Rom. xi. 7.] The 
full meaning of this Psalm will probably be brought out in a 
blaze of light by some great conversion of the Jews in the 
latter days, when they will recognize the sign of the Son of 
Man, and call upon Him to go forth with their hosts to the 
" strong city," the new Jerusalem descending out of Heaven 
from God. And whether or not it be God's purpose to restore 
His ancient people to their land, as the sixth and three 
following verses might be thought to intimate, they must 
certainly be gathered in to a blessed home if they are taken 
into the Church of their Redeemer. 

The Psalm has an evident application to any season of 
trouble in the Church of God, and is at all times a call 
upon Christians to look to the Cross of their Saviour as the sign 
of truth, and of victory over the enemies of the faith as well 
as over spiritual foes. 

PSALM LXI. 

This is the aspiration of the Church of Christ, which He 



has placed even in ' ' the ends of the earth, " and of 'which He 
has promised that it should be founded on the Rock of His 
Person, so that the gates of Hell shall not prevail against it. 
Thus Christ speaks in His mystical Body ; declaring ( 1 ) the 
perpetual dependence of the Church on her Head, (2) the 
everlasting reign of Christ in and with those who have been 
made " kings and priests " by His redeeming love, and (3) 
the never-ending work of adoration which is commenced in 
the day-by-day worship of the Church Militant, and perfected 
in the joy and praise of the Church Triumphant. 

From one end of the earth to the other, then, the Church of 
Christ is beseeching Him to draw closer that union with Him- 
self which is here spoken of as a setting up upon the Rock. She 
is pleading the merit of His Intercession Whose desires have 
been heard, and Who, looking forth on the heritage gained 
by the travail of His Soul, was satisfied. Knowing His prayer, 
" That they all may be one ; as Thou, Father, art in Me, and 
I in Thee, that they also may be one in Us " [John xvii. 21], 
she knows that He Who was dead and is alive again, Who is 



12th Day. [Ps. 63. 



€be Psalms. 



559 



2 He verily is my Strength and my Salvation : 
He is my Defence, so that I shall not greatly fall. 

3 How long will ye imagine mischief against 
every man : ye shall be slain all the sort of you ; 
yea, as a tottering wall shall ye be, and like a 
broken hedge. 

4 Their device is only how to put him out 
whom God will exalt : their delight is in lies, 
they give good words with their mouth, but curse 
with their heart. 

5 Nevertheless, my soul, wait thou still upon 
God : for my hope is in Him. 

6 He truly is my Strength and my Salvation : 
He is my Defence, so that I shall not fall. 

7 In God is my health, and my glory : the 
rock of my might, and in God is my trust. 

8 O put your trust in Him alway, ye people : 
pour out your hearts before Him, for God is our 
Hope. 

9 As for the children of men, they are but 
vanity : the children of men are deceitful upon 
the weights, they are altogether lighter than 
vanity itself. 

10 O trust not in wrong and robbery, give not 
yourselves unto vanity : if riches increase, set not 
your heart upon them. 

11 God spake once, and twice I have also 
heard the same : that power belongeth unto 
God ; 

12 And that Thou, Lord, art merciful : for 
Thou rewardest every man according to his work. 



THE LXIII. PSALM. 
Deus, Deus meus. 

OGOD, Thou art my God : early will I seek 
Thee. 

2 My soul thirsteth for Thee, my flesh also 
longeth after Thee : in a barren and dry land 
Avhere no water is. 

3 Thus have I looked for Thee in holiness : 
that I might behold Thy power and glory. 

4 For Thy loving-kindness is better than the 
life itself : my lips shall praise Thee. 

5 As long as I live will I magnify Thee on this 
manner : and lift up my hands in Thy Name. 

6 My soul shall be satisfied even as it were 
with marrow and fatness : when my mouth 
praiseth Thee with joyful lips. 



Nam et Ipse Deus meus et salutaris meus : 
susceptor meus non movebor amplius. 

Quousque irruitis in hominem : interficitis 
universi vos, tanquam parieti inclinato et macerias 
depulsse 1 

Veruntamen pretium meum cogitaverunt repel- 
lere : cucurri in siti ; ore suo benedicebant, et 
corde suo maledicebant. 

Veruntamen Deo subjecta esto anima mea : 
quoniam ab Ipso patientia mea. 

Qui Ipse Deus meus et salvator meus : adjutor 
meus ; non emigrabo. 

In Deo salutare meum, et gloria mea : Deus 
auxilii mei ; et spes mea in Deo est. 

Sperate in Eo omnis congregatio populi : effun- 
dite coram Illo corda vestra; Deus adjutor noster 
in seternum. 

Veruntamen vani filii hominum, mendaces filii 
hominum in stateris : ut decipiant ipsi de vanitate 
in idipsum. 

Nolite sperare in iniquitate, et rapinas nolite 
concupiscere : divitias si affluant, nolite cor ap- 
ponere. 

Semel locutus est Deus, duo hsec audivi ; quia 
potestas Dei est, et Tibi, Domine, misericordia : 
quia Tu reddes unicuique j uxta opera sua. 



LXIII. 

Hist. David ; on Ab- 
salom's rebellion. 

l.itnrg. Sb. f . ¥?. 
Lauds, ferial and 
festival. Lauds of 
the departed. 

Eastern. A daily 
Morning Psalm. 



PSALMUS LXII. 



D 



EUS, Deus meus : ad Te de luce vigilo. 



Sitivit in Te anima mea : quam multipliciter 
Tibi caro mea. 

In terra deserta, invia, et inaquosa ; sic in 
sancto apparui Tibi : ut viderem virtutem Tuam, 
et gloriam Tuam. 

Quoniam melior est misericordia Tua super 
vitas : labia mea laudabunt Te. 

Sic benedicam Te in vita mea : et in Nomine 
Tuo levabo manus meas. 

Sicut adipe et pinguedine repleatur anima mea : 
et labiis exsultationis laudabit os meum. 



King of kings and Lord of lords, and Who will reign for ever 
and ever, will prepare His loving mercy and faithfulness for 
the preservation of His mystical Body, and that the " crying " 
of her prayers here will end in the eternity of her praises 
hereafter. 

PSALM LXII. 

The exclamation of strong faith in the second and seventh 
verses of this Psalm connects it with the preceding one, in 
which " set me up upon the Rock that is higher than I " is 
the characteristic aspiration. It is the faith of Christ's mys- 
tical Body while in a state of outward depression : " We are 
troubled on every side, yet not distressed ; we are perplexed, 
hut not in despair ; persecuted, but not forsaken ; cast down, 
but not destroyed .... while we look not at the things 
which are seen, but at the things which are not seen : for the 
things winch are seen are temporal, but the things which are 
not seen are eternal. " 

The third verse seems to associate itself very naturally with 
the passages of Isaiah and Ezekiel noted in the margin ; and 
especially with the latter of them, in which the prophets who 



seduced the people from their true allegiance to God are said 
to build up a wall, and temper it with untempered mortar 
only to see it utterly destroyed. For the device of those who 
" imagine mischief is plainly against Christ's dignity : it is 
"only to put Him out Whom God will exalt," to depreciate 
the glory of our Lord as Incarnate God, and to deny the 
sovereign exaltation to which He has been raised. 

From these two associations we may very properly consider 
this Psalm as referring to all those developements of unhelief 
in our Blessed Lord which will reach their climax in the final 
persecution of Him, in His Church, by Antichrist. 

PSALM LXIII. 

Our Lord's words upon the Cross are recalled by the open- 
ing exclamation of this Psalm, "O God, Thou art my God," 
and His cry "I thirst," by the second verse. St. Augustine 
also remembers, when commenting upon the eleventh verse, 
that our Lord said of Herod, "Go tell that fox;" and as 
Herod was an Edomite and not a .lew, he conjectures that the 
imprecation of that verse was fulfilled by the Jews falling 



s6o 



€be psalms. 



12th Day. [Ps. 64.] 



7 
bed 
iael 



Have I not remembered Thee in my 
: and thought upon Thee when I was wak- 






8 Because Thou hast been my Helper : there- 
fore under the shadow of Thy wings will I 
rejoice. 

9 My soul hangeth upon Thee : Thy right 
hand hath upholden me. 

10 These also, that seek the hurt of my soul : 
they shall go under the earth. 

1 1 Let them fall upon the edge of the sword : 
that they may be a portion for foxes. 

12 But the King shall rejoice in God; all 
they also that swear by him shall be commended : 
for the mouth of them that speak lies shall be 
stopped. 

THE LXIV. PSALM. 
Exaudi, Dens. 

HEAR my voice, O God, in my prayer : pre- 
serve my life from fear of the enemy. 

2 Hide me from the gathering together of the 
froward : and from the insurrection of wicked 
doers ; 

3 Who have whet their tongues like a sword : 
and shoot out their arrows, even bitter words ; 

4 That they may privily shoot at him that is 
perfect : suddenly do they hit him, and fear not. 

5 They encourage themselves in mischief : and 
commune among themselves, how they may lay 
snares, and say, that no man shall see them. 

6 They imagine wickedness, and practise it : 
that they keep secret among themselves, every 
man in the deep of his heart. 

7 But God shall suddenly shoot at them with 
a swift arrow : that they shall be wounded. 

8 Yea, their own tongues shall make them 
fall : insomuch that whoso seeth them shall laugh 
them to scorn. 

9 And all men that see it shall say, This hath 
God done : for they shall perceive that it is His 
work. 



I.XIV. 

Hist. David ; on 
Sheba's rebellion. 
[2 Sam. 20.] 

Liture. S. g. S?. 
Wed. Mattins. 
Apostles and Evan- 
gelists, 2nd Noct. 



Sic memor fui Tui super stratum meum ; in 
matutinis meditabor in Te : quia fuisti adjutor 
meus. 

Et in velamento alarum Tuarum exsultabo ; 
adhsesit anima mea post Te : me suscepit dextera 
Tua. 



Ipsi vero in vanum qusesierunt animam meam; 
introibunt in inferiora terra? : tradentur in manus 
gladii ; partes vulpium erunt. 

Bex vero laetabitur in Deo ; laudabuntur omnes 
qui jurant in eo : quia obstructum est os loquen- 
tium iniqua. 



PSALMUS LXIII. 

EXAUDI, Deus, orationeni meam cum depre- 
cor : a timore inimici eripe animam meam. 
Brotexisti me a conventu malignantium : a 
multitudine operantium iniquitatem. 

Quia exacuerunt ut gladium linguas suas : in- 
tenderunt arcum rem amaram, ut sagittent in 
occultis immaculatum. 

Subito sagittabunt eum, et non timebunt : 
firmaverunt sibi sermonem nequam. 

Narraverunt ut absconderent laqueos : dixerunt, 
Quis videbit eos 1 

Scrutati sunt iniquitates : defecerunt scrutantes 
scrutinio. 

Accedet homo ad cor altum : et exaltabitur 
Deus. 

Sagittse parvulorum factse sunt plagas eorum : 
et infirmatce sunt contra eos linguas eorum. 

Conturbati sunt omnes qui videbant eos : et 
timuit omnis homo. 

Et annuntiaverunt opera Dei : et facta Ejus 
intellexerunt. 



under the dominion of foreign rulers: "they rejected the 
Lamb, they chose the fox." This idea seems to be confirmed 
by the immediate reference to "the King" which follows; 
for, in the Psalms, the King spoken of is ever, mystically, the 
King of kings and Lord of lords. Thus light is thrown on 
several parts of this Psalm as applying to our Lord. " Early 
will I seek Thee," recalls to mind that "very early in the 
morning " when the sepulchre was found empty by the holy 
women, because Christ had arisen to seek His Father : " they 
also that swear by Him " are they who " name the Name of 
Christ," and have " this seal, the Lord knoweth them that 
are His," the mystic Tau, or Cross, of Ezekiel [Ezek. ix. 4], 
the "seal of the living God," with which "the servants of 
our God are sealed in their foreheads." [Rev. vii. 2.] 

Thus also we may judge that ' ' them that speak lies " is to 
be interpreted in no ordinary sense, but of that Antichrist 
unto whom was given a ' ' mouth speaking great things and 
blasphemies," whose "mark" also will be received "in their 
right hand, or in their foreheads," by those who are deceived 
by him, but whom the Lord shall " consume with the spirit of 
His mouth, and shall destroy with the brightness of His 
Coming." 

PSALM LXIV. 

The tone of this Psalm clearly identifies it with Christ and 
His enemies ; and, by a more remote anticipation, with the 



Church of God, and the simulative Church which Antichrist 
will establish in the last days. 

As a prophetic hymn sung in the person of Christ, He is 
heard praying in it that He may be preserved from the malice 
of the Sanhedrin and of the general assembly of the Jewish 
multitude : who were devising secret plots, and making 
tumultuous insurrection against "Him that is perfect," 
Whose immaculacy was openly acknowledged by the chief 
judge and governor of the nation ; and more privately by 
their own subornation of false witnesses. But the arrow of 
God's justice sped more swiftly and surely against them than 
their own arrows against Christ ; and their own tongues, their 
" bitter words," were one cause of their fall. They said, "We 
have no king but Cffisar," and Caesar avenged their rebellion 
against him by destroying their Temple, city, and nation. 
They said, " His blood be upon us and on our children," and 
their words were fulfilled by an avenging of that holy blood 
which has lasted from that day for more than eighteen cen- 
turies ; an avenging so clearly the work of a Divine Ruler that 
all men who see into the inner meaning of great events and 
courses of events say, "This hath God done," perceiving "that 
it is His work. " So have the Jews fallen, that their degene- 
racy has made that nation an object of just scorn, which was 
anciently the most noble nation on the face of the earth. 
But the Righteous rejoices in the Lord in the new Israel, 
whom He has made ' ' true of heart " by the new heart with 
which He has endowed the regenerate. 






12th Day. [Ps. 65/ 



€i)C Psalms. 



561 



10 The righteous shall rejoice in the Lord, 
and put his trust in Him : and all they that are 
true of heart shall be glad. 

Day 12. EVENING PRAYER. 
THE LXV. PSALM. 
Te decet hymnus. 

THOU, O God, art praised in Sion : and unto 
Thee shall the vow be performed in Jeru- 
salem. 

2 Thou that hearest the £>rayer : unto Thee 
shall all flesh come. 

3 My misdeeds prevail against me : O be Thou 
merciful unto our sins. 

4 Blessed is the man, whom Thou choosest, 
and receivest unto Thee : he shall dwell in Thy 
court, and shall be satisfied with the pleasures of 
Thy house, even of Thy holy temple. 

5 Thou shalt shew us wonderful things in Thy 
righteousness, O God of our salvation : Thou 
that art the Hope of all the ends of the earth, and 
of them that remain in the broad sea. 

6 Who in His strength setteth fast the moun- 
tains : and is girded about with power. 

7 Who stilleth the raging of the sea : and the 
noise of his waves, and the madness of the 
people. 

8 They also that dwell in the uttermost parts 
of the earth shall be afraid at Thy tokens : Thou 
that makest the outgoings of the morning and 
evening to praise Thee. 

9 Thou visitest the earth, and blessest it : 
Thou makest it very plenteous. 

10 The river of God is full of water : Thou 
preparest their corn, for so Thou providest for 
the earth. 

11 Thou waterest her furrows, Thou sendest 
rain into the little valleys thereof : Thou makest 
it soft with the drops of rain, and blessest the 
increase of it. 

12 Thou crownest the year with Thy goodness : 
and Thy clouds drop fatness. 



Lastabitur Justus in Domino et sperabit in Eo 
et laudabuntur omnes recti corde. 



LXV. 

Hist. David ; a 
thanksgiving- after 
the rebellions and 
famine. 

Lihirg. S. $. % 
Wed. Ma ft ins. 
Lauds of the de- 
parted. 



T 



PSALMUS LXIV. 

E decet hymnus, Deus, in Sion : et Tibi red- 
detur votum in Hierusalem. 



Exaudi orationem meam : ad Te omnis caro 
veniet. 

Verba iniquorum praevaluerunt super nos : et 
impietatibus nostris Tu propitiaberis. 

Beatus quem elegisti, et assumpsisti : inhabi- 
tant in atriis Tuis. 

Eeplebimur in bonis domus Tuse : sanctum est 
templum Tuum, mirabile in aaquitate. 

Exaudi nos, Deus salutaris noster : spes om- 
nium finium terras, et in mari longe. 



Prseparans montes in virtute Tua, accinctus 
potentia : Qui conturbas profundum maris, sonum 
fluctuum ejus. 

Turbabuntur gentes, et timebunt qui habitant 
terminos a signis Tuis : exitus matutini et vespere 
delectabis. 



Visitasti terrain et inebriasti earn : multipli- 
casti locupletare earn. 

Flumen Dei repletum est aquis : parasti cibum 
illorum ; quoniam ita est praeparatio ejus. 

Rivos ejus inebrians, multiplica genimina ejus : 
in stillicidiis ejus lsetabitur germinans. 



Benedices coronas anni benignitatis Tuse : et 
campi Tui replebuntur ubertate. 



Against the future gathering together of the froward under 
the rule of Antichrist the spouse of Christ will prevail as He 
Himself prevailed, and, like Him, after a period of suffering. 
Then again will the Hand of an Almighty Judge make itself 
evident to all, so that it shall be said of the mystical Babylon, 
"Rejoice over her, thou Heaven, and ye holy Apostles and 
Prophets ; for God hath avenged you on her." . . . . " True 
and righteous are His judgements." 

PSALM LXV. 

The doctrine of the Holy Trinity was revealed in Old Tes- 
tament prophecies in such language that the coming of Christ 
and the Holy Ghost could alone give the key to its meaning. 
This and the two following Psalms the Christian may thus 
use as hymns to the praise of God the Creator, God the Re- 
deemer, and God the Sanctifier, when the Jew could see in 
them only the praise of God as He revealed Himself on Sinai. 

But the Three Persons of the Blessed Trinity are so inti- 
mately united that no human thought can safely dwell upon 
their individuality, and consequently these three Psalms run 
into each other, mingling the praises of the whole Trinity with 
those of each Person. So also, as God's kingdom of Nature 
and His kingdom of Grace are separate, and yet closely united, 
the Psalm in praise of God as the Creator of the visible world 
of nature, looks, all through, to the "things which are not 
seen," magnifying His glory in the "new Heavens and the 
new Earth " which have been founded in the redeeming work 
of Christ. 



The second, third, and fourth verses of this Psalm are to 
be interpreted in the spirit of S. Paul's words, that ' ' we must 
all appear before the judgement-seat of Christ," and "Who 
shall deliver me from the body of this death ? I thank God 
through Jesus Christ our Lord." As the continual interces- 
sion of our Mediator is being heard always by God, so also is 
"the prayer " of His Church, " Thy kingdom come ;" and in 
answer to it " all flesh shall come " unto Him. In that day 
who will be able to say otherwise than ' ' My misdeeds prevail 
against me, be Thou merciful unto our sins " ? And, on the 
other hand, how vast "a multitude, which no man can num- 
ber, " will be able to claim a share in the saving words of 
Christ, " Behold I and the children whom Thou hast given 
Me," and to say, "Blessed is the man Whom Thou choosest 
and receivest unto Thee. " Blessed all they who in that day 
are still part of His mystical Body : " they shall see His face, 
and His Name shall be in their foreheads. " 

The remainder of the Psalm is so full of suggestive thoughts 
in reference to the work of grace in the Church Militant, and 
that of salvation in the Church Triumphant, that it is impos- 
sible to draw out its Christian application thoroughly in a few 
lines. Some such thoughts are indicated by the marginal 
references : and the key to the whole Psalm may be found in 
the song with which the four-and -twenty elders worship the 
Creator, proclaiming His glory as revealed in the fourfold 
Gospel: "Thou art worthy, O Lord, to receive glory and 
honour and power : for Thou hast created all things, and for 
Thy pleasure they arc and were created." [Rev, iv. 11.] Thou 
hast set fast the mountains of the earth, and the Rock of Thy 



2n 



;62 



€bt Ipsalm*. 



12th Day. [Ps. 66. ] 



13 They shall drop upon t lie dwellings of the 
wilderness : and the little hills shall rejoice on 
every side. 

14 The folds shall be full of sheep : the val- 
leys also shall stand so thick with corn, that they 
shall laugh and sine. 



THE LXVI. PSALM. 
Jubilate Deo. 

OBE joyful in God, all ye lands : sing praises 
unto the honour of His Name, make His 
praise to be glorious. 

2 Say unto God, O how wonderful art Thou in 
Thy works : through the greatness of Thy power 
shall Thine enemies be found liars unto Thee. 

3 For all the world shall worship Thee : sing 
of Thee, and praise Thy Name. 

4 O come hither, and behold the works of 
God : how wonderful He is in His doing toward 
the children of men. 

5 He turned the sea into dry land : so that 
they went through the water on foot ; there did 
we rejoice thereof. 

G He ruleth with His power for ever ; His 
eyes behold the- people : and such as will not 
believe shall not be able to exalt themselves. 

7 O praise our God, ye people : and make the 
voice of His praise to be heard ; 

8 Who holdeth our soul in life : and suffereth 
not our feet to slip. 

9 For Thou, O God, hast proved us : Thou 
also hast tried us, like as silver is tried. 

10 Thou broughtest us into the snare j and 
laidest trouble upon cur loins. 

1 1 Thou sufferedst men to ride over our heads : 
we went through fire and water, and Thou 
broughtest us out into a wealthy place. 

12 I will go into Thine house with burnt- 
offerings : and will pay Thee my vows, which I 
promised with my lips, and spake with my mouth, 
when I was in trouble. 



LXVI. 
Hitt. David; a 

thanksgiving after 
the rebellions anil 
famine. 

Litttrg. Prayers to 
be used at Sea. 5. 
g. ?g. Wed. Mat- 
tins. Epiphany, ist 
Noct. Ex. Cross. 
2nd Noct. 



Pinguescent speciosa desert i : et exsultatione 
colles accingentur. 

Induti sunt arietes ovium, et valles abunda- 
bunt fruniento : clamabunt; etenim hymnum 
dicent. 



PSALMUS LXV. 

JUBILATE Deo omnis terra, psalmum dicite 
Nomini Ejus : date gloriam laudi Ejus. 

Dicite Deo, Quam terribilia sunt opera Tua, 
Domine : in multitudine virtutis Tuae mentientur 
Tibi inimici Tui. 

Omnis terra adoret Te, et psallat Tibi : psal- 
mum dicat Nomini Tuo. 

Venite et videte opera Dei : terribilis in con- 
siliis super filios hominum. 

Qui convertit mare in aridam ; in flumine per- 
transibunt pede : ibi laetabimur in ipso. 

Qui dominatur in virtute Sua in asternum ; 
oculi Ejus super gentes respiciunt : qui exasperant 
non exaltentur in semetipsis. 

Benedicite gentes Deum nostrum : et auditam 
facite vocem laudis Ejus. 

Qui posuit animam meam ad vitam : et non 
dedit in commotionem pedes meos. 

Quoniam probasti nos. Deus : igne nos exanii- 
nasti, sicut examinatur argentum. 

Induxisti nos in laqueum posuisti tribulationes 
in dorso nostro : imposuisti homines super capita 
nostra. 

Transivimus per ignem et aquam : et eduxisti 
nos in refrigerium. 

Introibo in doinum Tuam in holocaustis : 
reddam Tibi vota mea quae distinxerunt labia 
mea. 

Et locutum est os meuni : in tribulatione mea. 



Church : Thou art girded about with the power of the God- 
head and of the manhood : Thou didst still the raging of the 
Deluge, and Thou hast bidden the winds and the waves to 
' ' be still " around Thy saving Ark : Thee the Sons of God 
praised in the morning of Creation, Thee all the redeemed 
praise in the evening of redemption and salvation : Thou hast 
visited the earth with natural abundance, and with the abun 1 
dance of the river of Life and the Bread of Heaven : Thou 
crownest year by year with Thy goodness, and Thy goodness 
shall be our song when Thou dost crown the whole period of 
redemption with Thy good salvation. And in that day, O 
Lord, shall Thy folds be full of Thy sheep, and Thy garners 
rejoicing in the harvest of that " Com of wheat which abid- 
eth not alone. 

PSALM LXVI. 

In the Septuagint version the title affixed to this Psalm is, 
"For the end, a Song of a Psalm of Resurrection," which 
shows that the Church has for many ages, and perhaps even 
before the time of the Incarnation, considered it to be 
especially associated with Him Who is now revealed to us as 
the Second Person in the Blessed Trinity. As the general 
strain of the preceding Psalm associated the works of Creation 
with those of Grace, so that of this Psalm associates with the 
latter the wonderful doings of God's Providence toward the 
children of men : the contemplation of those doings centring 
upon His dealings with the ancient and the new Israel. The 
sung is thus sung of the Resurrection of Christ's mystical Body 



rather than respecting that of His natural Body ; and it may be 
observed that the expressions used in the opening verses are of 
the most comprehensive character: " all ye lands, " " all the 
world," distinctly prophesying the universal spread of Christ's 
Kingdom. 

The first words of those who were converted out of "all 
lands " on the Day of Pentecost shew the fulfilment of the 
first words of this Psalm : " We do hear them speak in our 
tongues the wonderful works of God ; " and among the earliest 
of the songs of the redeemed is named the " song of Moses and 
the Lamb :" "Great and marvellous are Thy works, Lord 
God Almighty ; just and true are Thy ways, Thou King of 
Saints. Who shall not fear Thee, Lord, and glorify Thy 
Name ? for Thou only art holy : for all nations shall come and 
worship before Thee ; for Thy judgements are made manifest." 
In the same strain the Church of Christ is ever pointing to the 
mercies of God in creating, redeeming, and sanctifying man- 
kind, and invites all to come and join their voices in His 
praise. He led His ancient people through the sea as on dry 
land ; and so He has ever preserved His new Israel from being 
overwhelmed by the sea of the world ; but has turned the sea 
into dry land by making the kingdoms of this world the king- 
doms of the Lord and of His Christ. Hereafter He will so 
order it that there shall be an opposing world no longer, but 
only His Church — " there shall be no more sea." 

The nation of the Jews passed through much affliction, 
which the prophecies tell us was sent partly for their punish- 
ment, and partly for their purification. The latter was never 
so effectually aecomplished as to fulfil entirely the words end 



13th Day. [Ps. 67, 68. 



€bt Psalms. 



563 



13 1 will offer unto Thee fat burnt-sacrifices, 
with the incense of rams : I will offer bullocks 
and goats. 

14 O come hither, and hearken, all ye that 
fear God : and I will tell you what He hath 
done for my soul. 

15 I called unto Him with my mouth : and 
gave Him praises with my tongue. 

16 If I incline unto wickedness with mine 
heart : the Lord will not hear me. 

17 But God hath heard me : and considered 
the voice of my prayer. 

18 Praised be God Who hath not cast out my 
prayer : nor turned His mercy from me. 

THE LXVII. PSALM. 
Deus misereatur. 

"C^ OD be merciful unto us, and bless us : and 
v3T shew us the light of His countenance, and 
be merciful unto us ; 

2 That Thy way may be known upon earth : 
Thy saving health among all nations. 

3 Let the people praise Thee, O God : yea, 
let all the people praise Thee. 

4 O let the nations rejoice and be glad : for 
Thou shalt judge the folk righteously, and govern 
the nations upon earth. 

5 Let the people praise Thee, O God : let all 
the people praise Thee. 

6 Then shall the earth bring forth her increase : 
and God, even our own God, shall give us His 
blessing. 

7 God shall bless us : and all the ends of the 
world shall fear Him. 

Day 13. MORNING PRAYER. 

THE LXVIII. PSALM. 
Exsurgat Deus. 

* TET God arise, and let His enemies be scattered : 
-L^ let them also that hate Him flee before 
Him. 



LXVII. 

Hist. David ; a 
thanksgiving after 
the rebellions and 
famine. 

Liturg Evensong 
Canticle. Holy 

Matrimony. ,&. §. 
f§. Sunday and 
Festival Lauds. 
Lauds of the de- 
parted. 

a Coup. Num. 6. 24- 
=6. 



LXVIII. 

Hist. David ; con- 
quest and dedica- 
tion of the Holy 
City. l»Sam.s. 6.] 

Liturg. Whitsun- 
day Mattins. i?. 
g. |g. Wed. Whit- 
suntide, Mattins. 

b Num. 10. ^5. 



Holocausta medullata offeram Tibi cum incenso 
arietum : offeram Tibi boves cum hircis. 

Venite, audite, et narrabo, omnes qui timetis 
Deum : quanta fecit animae meie. 

Ad Ipsum ore meo clamavi : et exaltavi sub 
lingua mea. 

Iniquitatem si aspexi in corde meo : non 
exaudiet Dominus. 

Propterea exaudivit Deus : et attendit voci 
deprecationis mess. 

Benedictus Deus, Qui non amovit depreca- 
tionem meam : et misericordiam Suam a me. 



PSALMUS LXVI. 

DEUS misereatur nostri, et benedicat nobis : 
illuminet vultum Suum super nos, et mise~ 
reatur nostri. 

Ut cognoscamus in terra viam Tuam : in omni- 
bus gentibus salutare Tuum. 

Contiteantur Tibi populi, Deus : confiteantur 
Tibi populi omnes. 

Lajtentur et exsultent gentes, quoniam judicas 
populos in sequitate : et gentes in terra dirigis. 

Confiteantur Tibi populi, Deus, confiteantur 
Tibi populi omnes : terra dedit fructum suum. 

Benedicat nos Deus, Deus noster ; benedicat 
nos Deus ■: et metuant Eum omnes fines terrse. 



PSALMUS LXVII. 

EXSUPGAT Deus, et dissipentur inimici 
Ejus : et fugiant qui oderunt Eum a facie 
Ejus. 



spirit in which the whole Psalm, from the seventh verse to 
the end, is written. We must therefore look for a more 
complete fulfilment of it in God's trial of the Church by some 
great "fight of affliction," such as our Lord predicts will hap- 
pen in the end of the world. [Matt, xxiii. 4-31.] At that 
time, the prophet Malachi tells Us, the Lord " shall sit as a 
refiner and purifier of silver ; and He shall purify the sons of 
Levi, and purge them as gold and silver, that they may offer 
unto the Lord an offering in righteousness." And speaking 
of the palm-bearers thus refined, the angel told St. John, 
"These are they Which came out of great tribulation, and 
have washed their robes, and made them white in the blood 
of the Lamb." [Rev. vii. 14.] 

PSALM LXVII. 

It has been pointed out at page 35 that there is some simi- 
larity between the Song of Simeon and this Psalm. Perhaps 
the Gospel Canticle was suggested by the Well-known Words 
of the Psalm, as the Magnificat appears to have been sug- 
gested by the Song of Hannah : but whether it were so or not, 
the Psalm is clearly to be understood only by taking it as a 
prophecy of the spread of the Gospel, the illumination of 
mankind by that Light of the world Who alone can make 
God's way truly known upon earth. 

Hence this Psalm is to be interpreted as a hymn to God the 
Holy Ghost. He was merciful to mankind by blessing it 
with the Incarnation of our Lord, and thus causing to shine 
on earth the WORD, "the true Light, Which, coining into 
the world, lighteth every man." [John i. 0.] He blessed man- 



kind by spreading the knowledge of His saving health among 
all nations, when He gave the Apostles those marvellous gifts 
by which they were enabled to convert the world. He causes 
the earth to bring forth her spiritual increase by bestowing 
on the Ministry of the Church those ordinary gifts which 
enable them to give sacramental life and nourishment. 
"Neither is he that planteth anything, neither he that 
watereth ; but God that giveth the increase." [1 Cor. iii. 7.] 

The jubilant tone of this prophetic hymn may encourage 
us to hope that, notwithstanding the dreadful position in 
which the Jews stand towards the one only Saviour, Whom 
they wilfully and blindly deny, the time will come when "a 
remnant according to the election of grace" [Rom. xi. 5] will 
again be found as in the first days of Christianity, and Minn 
the prophecy in Zech. viii. 13 will be again fulfilled: "So 
will I save you, and ye shall be a blessing." 

PSALM LXVIII. 

The whole Western Church has used this Psalm on Whit- 
sunday time immemorial, and in the ancient Church of 
England it was also used every morning during the Octave. 
It is thus interpreted as a hymn of praise to God the Holy 
Ghost, commemorating His work in the Church of God, and 
setting forth the typical relation to that work of God's deal- 
ings with His ancient congregation. 

The whole Psalm conveys the idea of a triumphant, irre- 
sistible march : the forward march of the Church of Christ, 
according to the words of the prophet, "I will surely 
assemble, O Jacob, all of thee ; I will surely gather the rem- 



5 6 4 



Cbe ipgalm*. 



13th Day. [Ps. 68.] 



2 Like as the smoke vanisheth, so slialt Thou 
drive them away : and like as the wax meltcth 
at the fire, so let the ungodly perish at the pre- 
sence of God. 

3 But let the righteous be glad and rejoice 
before God : let them also be merry and joyful. 

4 O sing unto God, and sing praises unto His 
Name : magnify Him that rideth upon the 
heavens, as it were upon an horse ; praise Him 
"in His Name, yea, and rejoice before Him. 

5 He is a Father of the fatherless, and defend- 
eth the cause of the widows : even God in His 
holy habitation. 

6 He is the God that maketh men to be of 
one mind in an house, and bringeth the prisoners 
out of captivity : but letteth the runagates con- 
tinue in scarceness. 

7 O God, when Thou wentest forth before the 
people : when Thou wentest through the wilder- 
ness, 

8 The earth shook, and the heavens dropped 
at the presence of God : even as Sinai also was 
moved at the presence of God, Who is the God 
of Israel. 

9 Thou, O God, sentest a gracious rain upon 
Thine inheritance : and refreshedst it when it 
was weary. 

10 Thy congregation shall dwell therein : for 
Thou, O God, hast of Thy goodness prepared for 
the poor. 

11 The Lord gave the word : great was the 
company of the ^preachers. 

12 Kings with their armies did flee, and were 
discomfited : and they of the houshold divided 
the spoil. 

13 Though ye have lien among the pots, yet 
shall ye be as the wings of a dove : that is covered 
with silver wings, and her feathers like gold. 

14 When the Aln.ighty scattered kings for 
their sake : then were they as white as snow in 
Salmon. 

15 As the hill of Basan, so is God's hill : even 
an high hill, as the hill of Basan. 

16 Why hop ye so, ye high hills? this is 
God's hill, in the which it pleaseth Him to dwell : 
yea, the Lord will abide in it for ever. 



a B.V., in His Name 
J AH. * Camp. 
Exod. 15. 2. Isa. 

12. 2 ; 26. 4. 



b Or, of those who 
proclaimed it. 
" The publisher- 
esses of it were a 
great host "[Heb.]; 
referring originally. 

fperhaps, to Miriam 
and the women of 
Israel after the pas- 
sage of the Red 
Sea. [Exod. 15. 1.] 



Sicut deficit fumus, deficiant : sicut fluit cera 
a facie ignis, sic pereant peccatores a facie Dei. 



Et justi epulentur, et exsultent in conspectu 
Dei : et delectentur in lsetitia. 

Cantate Deo, psalmum dicite Nomini Ejus : 
iter facite Ei Qui ascendit super occasum ; Do- 
minus Nomen Illi. 

Exsultate in conspectu Ejus : turbabuntur a 
facie Ejus, patris orphanorum, et judicis vidua- 
rum. 

Deus in loco sancto Suo : Deus Qui inhabitare 
facit unius moris in domo. 

Qui educit vinctos in fortitudine : similiter eos 
qui exasperant, qui habitant in sepulchris. 

Deus, cum egredereris in conspectu populi Tui : 
cum pertransires in deserto ; 

Terra mota est ; etenim cceli distillaverunt a 
facie Dei Sinai : a facie Dei Israel. 



Pluviam voluntariam segregabis, Deus, hseredi- 
tati Tuse ; et infirmata est : Tu vero perfecisti 
earn. 

Animalia Tua habitabunt in ea : parasti in 
dulcedine Tua pauperi, Deus. 

Dominus dabit verbum evangel! zantibus : vir- 
tute multa. 

Rex virtutuni dilecti dilecti : et speciei domus 
dividere spolia. 

Si dormiatis inter medios cleros, pennae columbse 
deargentatae : et posteriora dorsi ejus in pallore 
auri. 

Dum discernit ccelestis reges super earn, nive 
dealbabuntur in Selmon : mons Dei, mons pin- 
guis. 

Mons coagulatus, ons pinguis : ut quid sus- 
picamini montes coagulatos 1 

Mons in quo beneplacitum est Deo habitare in 
eo : etenim Dominus habitabit in finem. 



nant of Israel ; I will put them together as the sheep of Bozrah, 
as the flock in the midst of their fold : they shall make great 
noise by reason of the multitude of men. The Breaker is 
come up before them ; they have broken up, and have passed 
through the gate, and are gone out by it : and their King 

i This is a form of the holy Name "Jehovah," and is found in the Song 
of Moses [Exod. xv. 2], where the authorized version translates it "the 
LORD." It is the termination of the familiar word Hallelu-jah of Rev. xix. 
4, 6, and of the Psalms, a word which forms an integral part of the praises 
of the Jewish economy, the Christian Church, and of glorified saints in 
Heaven. 

This sacred word was not introduced into the authorized version until 
a.d. 1611, although it is found in the Geneva Bible. It had not, therefore, 
of course, any place in the Great Bible of 1540, from which the Prayer Book 
Psalms are taken. The earliest Prayer Book in which it has been dis- 
covered is an Oxford octavo of Baskett, dated 1716, but it was not com- 
monly printed until the middle of the last century. Yet in the Scottish 
Book of 1637 it had already appeared. 

In an English Psalter of 1540 [Douce BB. 71, Bodl. Lib.] the latter half 
of the verse is rendered as in the Vulgate, "Take your journey to Him that 
ascendeth up above the west, the Lord is His Name ;" but in Matthew's 
Bible of 1537 it is the same as in the Great Bible of 1540. It seems difficult 
to believe that some confusion has not arisen in our English version through 
the identity of the German word "jah" and the English word "yea." 
The sacred Name is undoubtedly in the Hebrew, but the Septuagint is 
identical with the Vulgate : and it seems preferable to use the form of the 
verse adopted from the Great Bible, as above, rather than to sing the In- 
effable Name Itself, for which "the LORD" is reverently substituted in 
the English Bible. 



shall pass before them, and the Lord on the head of them." 
[Micah ii. 13.] It seems to have been founded on words 
recorded in the Book of Numbers: "And it came to pass, 
when the ark set forward, that Moses said, Rise up, Lord, and 
let Thine enemies be scattered, and let them that hate Thee 
flee before Thee. And when it rested, he said, Return, Lord, 
unto the many thousands of Israel." But there are so many 
expressions in this Psalm which can only be explained with 
reference to the spiritual triumph of the Church of Christ, 
that it may be doubted whether it was written with any local 
or temporary meaning, and whether it is not to be regarded 
simply as a prophetic hymn of the same character as some 
portions, and especially the sixtieth chapter, of Isaiah. Such 
a sense, at least, is the only one in which it can be used in 
Divine Service. 

In the first verse, then, in the eighteenth (which is the 
central one of the Psalm), and in the last, unmistakeable 
reference is made to our Lord's glorious Resurrection, Ascen- 
sion, and Session at the right hand of God, as the source of 
all blessing and glory to the Church : His Resurrection having 
achieved the victory, His Ascension celebrated the triumph, 
His Session in "the holy place " within the veil established 
His Intercessory office on behalf of His people. 

The first and second verses contain a metaphor similar to 
that of Malachi: " Unto you that fear My Name shall the 



13th Day. [Ps. 68.] 



Cfrc Psalms. 



565 



17 The chariots of God are twenty thousand, 
even thousands of angels : and the Lord is among 
them, as in the holy place of Sinai. 

18 Thou art gone up on high, Thou hast led 
captivity captive, and received gifts for men : 
yea, even for Thine enemies, that the Lord God 
might dwell among them. 

19 Praised be the Lord daily : even the God 
Who helpeth us, and poureth His benefits upon 
us. 

20 He is our God, even the God of Whom 
cometh salvation : God is the Lord, by Whom 
we escape death. 

21 God shall wound the head of His enemies : 
and the hairy scalp of such a one as goeth on still 
in his wickedness. 

22 The Lord hath said, I will bring My 
people again, as I did from Basan : Mine own 
will I bring again, as I did sometime from the 
deep of the sea. 

23 That thy foot may be dipped in the blood 
of thine enemies : and that the tongue of thy 
dogs may be red through the same. 

24 It is well seen, O God, how Thou goest : 
how Thou, my God and King, goest in the sanc- 
tuary. 

25 The singers go before, the minstrels follow 
after : in the midst are the damsels playing with 
the timbrels. 

26 Give thanks, O Israel, unto God the Lord 
in the congregations : from the ground of the 
heart. 

27 There is little Benjamin their ruler, and 
the princes of Judah their counsel : the princes 
of Zabulon, and the princes of Nephthali. 

28 Thy God hath sent forth strength for thee : 
stablish the thing, O God, that Thou hast 
wrought in us, 

29 For Thy temple's sake at Jerusalem : so 
shall kings bring presents unto Thee. 

30 When the company of the spear-men and 
multitude of the mighty are scattered abroad 
among the beasts of the people, so that they 
humbly bring pieces of silver : and when He 
hath scattered the people that delight in war ; 



Currus Dei decern millibus multiplex, millia 
lastantium : Dominus in eis, in Sinai in sancto. 

Ascendisti in altum, cepisti captivitatem : 
accepisti dona in hominibus. 

Etenim non credentes : inhabitare Dominum 
Deum. 

Benedictus Dominus die quotidie : prosperum 
iter faciet nobis Deus salutarium nostrorum. 

Deus noster, Deus salvos faciendi : et Domini 
Domini exitus mortis. 

Veruntamen Deus confringet capita inimicorum 
Suorum : verticem capilli perambulantium in 
delictis suis. 

Dixit Dominus, Ex Basan convertam : conver- 
tam in profundum maris : 



Ut intingatur pes tuus in sanguine : lingua 
canum tuorum ex inimicis ab ipso. 

Viderunt ingressus Tuos, Deus : ingressus Dei 
mei, Regis mei Qui est in sancto. 

Prtevenerunt principes conjuncti psallentibus : 
in medio juvencularum tympanistriarum. 

In ecclesiis benedicite Deo : Domino de fonti- 
bus Israel. 

Ibi Benjamin adolescentulus : in mentis ex- 
cessu. 

Principes Juda, duces eorum : principes Zabu- 
lon, et principes Neptalim. 

Manda Deus virtuti tuse : confirma hoc, Deus, 
quod operatus es in nobis : 

A templo Tuo in Hierusalem : Tibi offerent 
reges munera. 

Increpa feras arundinis, congregatio taurorum 
in vaccis populorum : ut excludant eos qui pro- 
bati sunt argento. 

Dissipa gentes quae bella volant ; venient legati 



Sun of Righteousness arise with healing in His wings," an 
arising of the Light of the world, before which all the mists 
of moral and spiritual darkness must fly, in the time of pro- 
bation, and before which all enemies must succumb in the 
Day of Judgement. 

The following three verses [4, 5, 6] contain a declaration of 
the glory of the Lord similar to that in the words of Isaiah, 
adopted by the Baptist ; the true sense being, " make straight 
in the deserts a highway for Him that rideth : " and doubtless 
this is closely analogous to the words of St. John, " I saw 
Heaven opened, and behold a white horse, and He that sat 
upon him was called Faithful and True, and in righteousness 
He doth judge and make war .... and He hath on His 
vesture and on His thigh a Name written, King of kings 
and Lord of lords." [Rev. xix. 16.] Notwithstanding this, 
He is the Prince of Peace, and under His dispensation of the 
peace which He left with His Church, the Holy Ghost is ever 
binding together in one Body the children of God, "making 
men to be of one mind in an house," i.e. in the spiritual 
Temple wherein He dwells. 

In the seventh verse the leading of Israel through the 
wilderness by God is taken as a type of the new Israel going 
through the world under the leadership of Him respecting 
Whom the prophet said, "Behold, the Lord God will come 
with strong hand, and His arm shall rule for Him." The 



earth quaked at His Resurrection, when He became the First- 
fruits of the great harvest, entering Heaven at the head of a 
risen army of saints, as the Firstborn among many brethren. 
So will there be great earthquakes at the Second Advent, 
when once more He will go forth before the people. And so 
also, when His Presence with the Church was again mani- 
fested by the coming of the Holy Ghost, and as an answer to 
the prayer of the Apostles, there was on the one occasion " a 
rushing mighty wind," while on the other "the place was 
shaken where they were assembled together." With such 
signs did God send "the gracious rain " of the Holy Spirit 
' ' upon His inheritance, " refreshing it when it was weary 
through the long ahsence of His manifestations from the 
ancient Temple and its system. 

Passing over many things without further illustration than 
that contained in the marginal references, the twenty-seventh 
verse may be selected as showing that nothing is set down at 
random in Holy Scripture, and that mystical meanings pro- 
bably underlie almost every idea that it contains. The tribes 
there named are Benjamin and Judah, Zabulon and Nephthali. 
These were the most prominent of all the tribes during the 
history of Israel as an united people, and Benjamin and Judah 
were located nearest of all to the holy house of God. From 
these four tribes, also, sprung all the Apostles of our Lord ; 
those who were Galilteans belonging to Zabulon and Nephthali, 



;66 



Cbe [psalms. 



13th Day. [Ps. 69.1 



31 Then shall the princes come out of Egypt : 
the "Morians' land shall soon stretch out her 
hands unto God. 

32 Sing unto God, ye kingdoms of the 
earth : O sing praises unto the Lord. 

33 Who sitteth in the heavens over all from 
the beginning : lo, He doth send out His voice, 
yea, and that a mighty voice. 

34 Ascribe ye the power to God over Israel : 
His worship and strength is in the clouds. 

35 O God, wonderful art Thou in Thy holy 
places : even the God of Israel ; He will give 
strength and power unto His people ; blessed be 
God. 



Day 13. EVENING PRAYER. 
THE LXIX. PSALM. 
Salvum me fac. 

SAVE me, God : for the waters are come in, 
even unto my soul. 
2 I stick fast in the deep mire, where no 
ground is : I am come into deep waters, so that 
the floods run over me. 



3 I am weary of crying, my throat is dry : my 
sight faileth me for waiting so long upon my 
God. 

4 They that hate me without a cause are more 
than the hairs of my head : they that are mine 
enemies, and would destroy me guiltless, are 
mighty. 

5 I paid them the things that I never took : 
God, Thou knowest my simpleness, and my faults 
are not hid from Thee. 

6 Let not them that trust in Thee, O Lord 
God of hosts, be ashamed for my cause : let not 
those that seek Thee be confounded through me, 
O Lord God of Israel. 

7 And why 1 for Thy sake have I suffered 
reproof : shame hath covered my face. 

8 I am become a stranger unto my brethren : 
even an alien unto my mother's children. 

9 For the zeal of Thine house hath even eaten 
me : and the rebukes of them that rebuked Thee 
are fallen upon me. 



r. The l.nnd of 
Moors. 



I.XIX. 

Hist. Pavid. Occa- 
sion unknown. 

Lilurg. Good Fri- 
day Evensong. £?. 
g. g- Thursd. 
Mattins. Maundy 
Thursd., rst Noct. 

Passion Ps. 5. 



ex iEgypto : ./Ethiopia pneveniet manus ejus 
Deo. 

Kegna terra?, cantate Deo : psallite Domino : 

Psallite Deo Qui ascendit super ccelum cceli : 
ad orientem. 

Ecce dabit voci Suae vocem virtutis ; date 
gloriam Deo super Israel : magnificentia Ejus et 
virtus Ejus in nubibus. 

Mirabilis Deus in Sanctis Suis : Deus Israel 
Ipse dabit virtutem et fortitudinem plebi Sua; ; 
benedictus Deus. 



PSALMUS LXVIII. 

SALVUM me fac Deus : quoniam intraverunt 
aquae usque ad animam meam. 

Infixus sum in limo profundi : et non est sub- 
stantia. 

Veni in altitudinem maris : et tempestas de- 
mersit me. 

Laboravi damans, raucae factae sunt fauces 
mese : defecerunt oculi mei, dum spero in Deum 
meum. 

Multiplicati sunt super capillos capitis mei : 
qui oderunt me gratis.' 

Confortati sunt qui persecuti sunt me inimici 
mei injuste : quae non rapui, tunc exsolvebam. 

Deus, Tu scis insipientiam meam : et delicta 
mea a Te non sunt abscondita. 

Non erubescant in me qui exspectant Te, Do- 
mine : Domine virtutum. 

Non confundantur super me : qui quaarunt Te, 
Deus Israel. 

Quoniam propter Te sustinui opprobrium : 
operuit confusio faciem meam. 

Extraneus f actus sum fratribus meis : et pere- 
grinus filiis matris meae. 

Quoniam zelus domus Tuae comedit me : et 
opprobria exprobrantium Tibi, ceciderunt super 
me. 



the " brethren " (or " cousins,"' as we say in modern language) 
of our Lord to the tribe of Judab, and St. Paul to Benjamin. 1 
Thus the princes of these tribes represent those princes of the 
Churcb of whom our Lord said that tbey should sit on twelve 
thrones judging the twelve tribes of Israel ; those by whom 
' ' He sent forth strength for " His Church, and established 
the thing that He had wrought for His Temple's sake, the 
Temple of the Holy Ghost, in His New Jerusalem. 

PSALM LXIX. 

This awful prophecy of our Blessed Saviour's Passion is 
much quoted in the New Testament, and seems to have been 
often in the minds of Christ and His Apostles when not 
directly quoted by them. It has also a strong analogy with 
some portions of the Prophecy and the Lamentations of Jere- 
miah, whose great sufferings seem to have been typical, in the 
highest degree, of the Passion of the Lord. 

1 It is worth remark that St. Paul's name signifies "little," a circum- 
stance which partly suggested, perhaps, his assertion that he was "the 
least of all the Apostles." It is also to he noted that " little Benjamin their 
ruler" was represented by the twelfth stone in the breastplate of Aaron, 
which stone was a jasper. But in the foundations of the wall of the City 
of God, " the first foundation was jasper," as if signifying that "the last 
shall be first." [Comp. Exod. xxviii. 20; Rev. xxi. 19. j 



The cry of anguish with which the Psalm opens is of the 
same nature as others which are heard from the lips of Christ 
in other Psalms, and it testifies here and elsewhere to the 
thoroughly human character of that human nature which He 
bore ; so human that it was liable to the same fear of death 
which all experience. Hezekiah in his sickness, Jonah in the 
deep of the sea, Jeremiah in the mire of the pit, were all 
types of our Lord in this : but great as were their troubles 
and their fears, they were not overwhelmed as He was by the 
" floods of ungodliness " borne for others, nor had their fear 
of death that supernatural character which made His so infi- 
nitely painful. Yet though He called upon the Father to 
save Him, He would not shorten or lessen His own suffering. 
He saved others, and He could have saved Himself : He 
walked upon the natural waters, but He suffered Himself to 
sink into the miry bed of that sea of persecution which sur- 
rounded Him : He comforted the penitent thief with the 
loving promise, " To-day shalt thou be with Me in Paradise ;" 
but for Himself was the cry of woe, " My God, My God, why 
hast Thou forsaken Me ? " Ever ready to hear the cry of others, 
He Himself, for our sins, was "weary of crying," His "sight 
failing through waiting so long upon His God. " 

Thus, throughout this Psalm, the intensity of Christ's 
Sufferings is set forth in language equalled only in its awful 



13th Day. [Ps. 69.] 



Cbe Psalms. 



567 



10 1 wept and chastened myself with fasting : 
and that was turned to my reproof. 

Ill put on sackcloth also : and they jested 
upon me. 

12 They that sit in the "gate speak against 
me : and the drunkards make songs upon me. 

13 But, Lord, I make my prayer unto Thee : 
in an acceptable time. 

14 Hear me, God, in the multitude of Thy 
mercy : even in the truth of Thy salvation. 

15 Take me out of the mire, that I sink not : 
let me be delivered from them that hate me, 
and out of the deep waters. 

16 Let not the water-flood drown me, neither 
let the deep swallow me up : and let not the pit 
shut her mouth upon me. 

17 Hear me, O Lord, for Thy loving-kindness 
is comfortable : turn Thee unto me according to 
the multitude of Thy mercies. 

18 And hide not Thy face from Thy servant, 
for I am in trouble : O haste Thee, and hear me. 

19 Draw nigh unto my soul, and save it : O 
deliver me, because of mine enemies. 

20 Thou hast known my reproof, my shame, 
and my dishonour : mine adversaries are all in 
Thy sight. 

21 Thy rebuke hath broken my heart ; I am 
full of heaviness : I looked for some to have pity 
on me, but there was no man, neither found I 
any to comfort me. 

22 They gave me gall to eat : and when I was 
thirsty they gave me vinegar to drink. 

23 Let their table be made a snare to take 
themselves withal : and let the things that should 
have been for their wealth be unto them an occa- 
sion of falling. 

24 Let their eyes be blinded, that they see 
not : and ever bow Thou down their backs. 

25 Pour out Thine indignation upon them : 
and let Thy wrathful displeasure take hold of 
them. 

26 Let their habitation be void ; and no man 
to dwell in their tents. 

27 For they persecute him whom Thou hast 
smitten : and they talk how they may vex them 
whom Thou hast wounded. 

28 Let them fall from one wickedness to an- 
other : and not come into Thy righteousness. 



rulers, 
judgc- 



Et operui in jejunio animam meam : et factum 
est in opprobrium mihi. 

Et posui vestimentum meum cilicium : et fac- 
tus sum illis in parabolam. 

Adversum me loquebantur qui seclebant in 
porta : et in me psallebant qui bibebant vinum. 

Ego vero orationem meam ad Te, Domine : 
tempus beneplaciti, Deus. 

In multitudine misericordias Tuse exaudi me : 
in veritate salutis Tuae. 

Eripe me de luto, ut non infigar : libera me ab 
his qui oderunt me, et de profundis aquarum. 

Non me demergat tempestas aquae : neque 
absorbeat me profundum ; neque urgeat super me 
puteus os suum. 

Exaudi me, Domine, quoniam benigna est 
misericordia Tua : secundum multitudinem mise- 
rationum Tuarum respice in me. 

Et ne avertas faciem Tuam a puero Tuo : 
quoniam tribulor, velociter exaudi me. 

Intende animse meas, et libera earn : propter 
inimicos meos eripe me. 

Tu scis improperium meum et confusionem 
meam : et reverentiam meam. 

In conspectu Tuo sunt omnes qui tri.bulant me : 
improperium exspectavit cor meum et miseriam. 

Et sustinui qui simul contristaretur et non f uit : 
et qui consolaretur, et non inveni. 

Et dederunt in escam meam fel : et in siti mea 
potaverunt me aceto. 

Fiat mensa eorum coram ipsis in laqueum : et 
in retributiones et in scandalum. 



Obscurentur oculi eorum ne videant : et dorsum 
eorum semper incurva. 

Effunde super eos iram Tuam : et furor iraa 
Tuse comprehendat eos. 

Fiat habitatio eorum deserta : et in taberna- 
culis eorum non sit qui inhabitet. 

Quoniam quern Tu percussisti, persecuti sunt : 
et super dolorem vulnerum meorum addiderunt. 

Appone iniquitatem super iniquitatem eorum : 
et non intrent in justitiam Tuam. 



sadness by the twenty-second Psalm. He is guiltless and 
alone, and weak with weeping and fasting ; His enemies are 
mighty, and more in number than the hairs of His head. 
The sins of those who sinned against God are fallen upon Him 
Who knew no sin. He exchanged the joys of Heaven for the 
sorrows of earth, fasted from the Presence of His Father, and 
put on the sackcloth of human nature ; His loving work was 
turned to His reproof, so that when He spoke of God as His 
Father they charged Him with blasphemy, and, instead of 
beholding His immaculate Human Nature, called Him the 
"son of the carpenter:" the judges that " sat in the gate " 
condemned Him unjustly, and the foolish soldiers and passers- 
by reviled Him. 

But in the midst of all this sorrowing prophecy of Christ's 
Passion, there is a continual appeal from the injustice of man 
to the justice and love of God, and also a constant declara- 
tion of the great Truth that Christ suffered for the sins of 
mankind. Thus, " They that hate Me without a cause " . . . . 
"I paid them the thing that I never took" .... "They 
that would destroy Me guiltless " .... "God, Thou know- 
est My simpleness, and My faults are not hid from Thee" 
. . . . " For Thy sake have I suffered reproof " .... "The 
zeal of Thine house hath even eaten Me " .... "But, Lord, 



I make My prayer unto Thee" .... "Hear Me, Lord, 
for Thy loving-kindness is comfortable " .... "Thou hast 
known My reproof, My shame, and My dishonour ''.... 
•'•' Thy rebuke hath broken My heart." 

Thus did the spotless Lamb of God plead from the midst of 
the fire of the sacrifice, pleading not for Himself, but for 
others. Thus did He pray that the sin by which He was 
borne down might be removed from Him, that it might be 
removed from those for whom He bore it. Thus did He cry 
"Save Me," "Take Me out of the deep waters," that, being 
Himself saved, He might be "mighty to save" all men. 
Thus did He hold forth His broken heart as an atonement for 
the hard hearts of sinners. 

Like all Psalms of our Lord's Passion, this also ends in a 
song of Resurrection joy ; and in the expressions used we may 
trace clearly the manner in which Christ's Death, Descent into 
Hell, Resurrection, and Ascension, are all events in which the 
redeemed are made partakers through their union with Him. 
So the Lord hears the intercessions of the Took, and the 
prisoners of hope are released from their dark dungeon of 
death, to live in the light of Paradise : the City of God is 
built up out of Christ's own Body, and all they which are 
written in the Lamb's book of life shall inherit it : "and 



5 68 



Cbc Psalms. 



13th Day. [Ps. 70.] 



29 Let them be wiped out of the book of the 
living : and not be written among the righteous. 

30 As for me, when I am poor and in heavi- 
ness : Thy help, O God, shall lift me up. 

31 I will praise the Name of God with a song : 
and magnify it with thanksgiving. 

32 This also shall please the Lord : better 
than a bullock that hath horns and hoofs. 

33 The humble shall consider this, and be 
glad : seek ye after God, and your soul shall live. 

34 For the Lord heareth the poor : and 
despiseth not His prisoners. 

35 Let heaven and earth praise Him : the sea, 
and all that moveth therein. 

36 For God will save Sion, and build the 
cities of Judah : that men may dwell there, and 
have it in possession. 

37 The posterity also of His servants shall 
inherit it : and they that love His Name shall 
dwell therein. 

THE LXX. PSALM. 
Dens, in adjutorium. 

HASTE Thee, O God, to deliver me : make 
haste to help me, O Lord. 

2 *Let them be ashamed and confounded that 
seek after my soul : let them be turned backward 
and put to confusion that wish me evil. 

3 'Let them for their reward be soon brought 
to shame : that cry over me, There, there. 

4 *But let all those that seek Thee be joyful 
and glad in Thee : and let all such as delight in 
Thy salvation say alway, The Lord be praised. 



LXX. 

Hist. David; Ado- 

nijah's rebellion, li 

Kings I.] 
Liturg. S. 0. ?S. 

Thursd. Mattins. 

Maundy Thursd., 

ist Noct. 

a Ps. 40. 1 6. 

b Ps. 40. 17. 

c Ps. 40. 18. 



d Ps. 40. 19. 



et cum justis 



Deleantur de libro viventium 
non scribantur. 

Ego sum pauper et dolens : salus Tua, Deus, 
suscepit me. 

Laudabo Nomen Dei cum cantico : et magnifi- 
cabo Eum in laude. 

Et placebit Deo super vitulum novellum : 
cornua producentem et ungulas. 

Videant pauperes et hetentur : quasrite Deum, 
et vivet anima vestra. 

Quoniam exaudivit pauperes Dominus : et 
vinctos Suos non despexit. 

Laudent Ilium cceli et terra : mare et omnia 
reptilia in eis. 

Quoniam Deus salvam faciet Sion : et aedifi- 
cabuntur civitates Judae. 

Et inhabitabunt ibi : et h<ereditate acquirent 
earn. 

Et semen servorum Ejus possidebit earn : et 
qui diligunt Nomen Ejus habitabunt in ea. 



PSALMUS LXIX. 

DEUS, in adjutorium meum intende : Domine, 
ad adjuvandum me festina. 

Confundantur et revereantur : qui quaerunt 
animam meam. 

Avertantur retrorsum et erubescant : qui volunt 
mihi mala. 

Avertantur statim erubescentes : qui dicunt 
mihi, Euge, euge. 

Exultent et laetentur in Te omnes qui quaerunt 
Te : et dicant semper, Magnificetur Dominus, qui 
diligunt salutare Tuum. 



every creature which is in Heaven, and on the earth, and 
under the earth, and such as are in the sea, and all that are 
in them," shall be heard "saying, Blessing, and honour, and 
glory, and power, be unto Him that sitteth upon the throne, 
and unto the Lamb," even the Lamb as it had been slain, "for 
ever." [Rev. v. 13.] 

§ The Imprecations. 

Gentle-minded and loving Christians have often felt a diffi- 
culty in the use of those Psalms which, like the sixty-ninth, 
contain such strong expressions of feeling towards evil-doers 
as are apparently inconsistent with the precepts of charity 
enjoined in the New Testament. Psalms of this character 
have been sometimes called the " cursing "or " imprecatory " 
Psalms, and the spirit of them has been supposed to be so 
thoroughly Judaical as to make them unsuitable for use by 
the Christian Church. But such ideas respecting them are 
founded on an insufficient appreciation of the true sense in 
which all the Psalms are to be regarded : and they are, per- 
haps, accompanied by a too limited application of them to the 
experience and circumstances of the individual person who 
uses them. 

It should be remembered as a first principle in the use of 
the imprecatory Psalms, that the imprecations are uttered 
against the enemies of God, not against those of David or any 
other merely human person. It may be doubted whether the 
Sweet Singer of Israel could ever have uttered them in any but 
a prophetic sense, for he was of too meek, forgiving, and tender 
a character to entertain so strong a spirit of vengeance as the 
personal application of his words would imply. When Saul 
was a most bitter enemy to him, David twice refrained from 
taking his life, though the king was completely in his power : 
when Shimei cursed him with the most shameful imprecations, 
he forgave him as a man, although as a righteous ruler he could 
not altogether overlook the crime committed against the sove- 
reign's person : when his rebellious son Absalom died, the 
most pathetic tenderness was exhibited by the bereaved father, 
so that his " Absalom, my son, my son," shadows forth the 



"0 Jerusalem, Jerusalem," of the Son of David in after 
ages. 

It was, therefore, as an inspired prophet, and not as a pri- 
vate writer, that David wrote the maledictions of the Psalms ; 
and he wrote them, not respecting any men because they were 
enemies of his own, but because they were enemies of his God. 
In the same spirit they are to be used by the Christian Church. 

And this particular Psalm contains some striking references 
to the facts of the Crucifixion which furnish a key to the 
use of the maledictions or imprecations wherever they are 
found. For these references to facts, which belong exclusively 
to the Sufferings of our Lord, show that the enemies of Christ 
are those against whom the terrible words are recorded : as, 
also, that they are spoken in the Person of Christ, the righteous 
and most merciful Judge of all men. Thus we are led to the 
Gospel narrative and to the historical words of Christ, to ex- 
amine whether anything analogous is to be found in the 
record of His meek, loving, and gentle life. And there it is 
to be observed, that He Who uttered the eight Benedictions 
in the Sermon on the Mount, also uttered the eight woes in 
the very same discourse : that He Who was merciful to re- 
pentant publicans and sinners, denounced unrepentant hypo- 
crites in terms of extreme sternness as a "generation of 
vipers," and meted out to them words of most bitter scorn 
and condemnation : that He Who wept over Jerusalem, pre- 
dicted at the same time, and in the terms of one passing a 
judicial sentence, that fearful siege and destruction the 
details of which are unmatched for horror in the history of 
the world : that He Who prayed for His murderers, " Father, 
forgive them," was the same Who revealed His own future 
words, "Depart, ye cursed, into everlasting fire." 

Remembering the disposition towards sinners which was 
entertained by the Saviour Who came to give up His life for 
them, we thus arrive at the conclusion that the more perfect 
the love of God and of souls is, the more decided and definite 
is the righteous indignation which is felt against those who 
dishonour the One and ruin the other. And a further indi- 
cation of this is found in the fact that it was the ' ' Apostle of 



14th Day. [Ps. 71.] 



Cbe psalms. 



569 



1 



5 "As for me, I am poor and in misery : haste 
Thee unto me, God. 

6 *Thou art my Helper and my Redeemer : 
Lord, make no long tarrying. 

Day 14. MORNING PRAYER. 
THE LXXI. PSALM. 

In Te Domine, speravi. 

N Thee, O Lord, have I put my trust, let me 
never be put to confusion : but rid me, and 
deliver me in Thy righteousness ; incline Thine 
ear unto me, and save me. 

2 Be Thou my Strong-hold, whereunto I may 
alway resort : Thou hast promised to help me, 
for Thou art my House of defence and my Castle. 

3 Deliver me, my God, out of the hand of 
the ungodly : out of the hand of the unrighteous 
and cruel man. 

4 For Thou, O Lord God, art the thing that 
I long for : Thou art my Hope, even from my 
youth. 

5 Through Thee have I been h olden up ever 
since I was born : Thou art He that took me out 
of my mother's womb ; my praise shall be always 
of Thee. 

6 I am become as it were a ''monster unto 
many : but my sure trust is in Thee. 

7 O let my mouth be filled with Thy praise : 
that I may sing of Thy glory and honour all the 
day long. 

8 Cast me not away in the time of age : for- 
sake me not when my strength faileth me. 

9 For mine enemies speak against me, and 



* Ps. 40. =1 



LXXI. 
Hist. David; Ado- 

nijah's rebellion, fi 

Kings i.J 
Liturg. Visitation of 

the Sick. &.1.|§. 

Thursd. Mattins. 

Maundv Thursd., 

1st Noct. 



c i.e. A miraculous 
prodigy. 



Ego vero egenus et pauper sum : Deus, adjuva 
me. 

Adjutor meus et liberator meus es Tu : Do- 
mine, ne moreris. 



I 



PSALMUS LXX. 

N Te Domine speravi, non confundar in 
aeternum : in justitia Tua libera me et eripe 
me. 

Inclina ad me aurem Tuam : et salva me. 

Esto mihi in Detjm protectorem, et in locum 
munitum : ut salvum me facias. 

Quoniam firmamentum meum : et refugium 
meiim es Tu. 

Deus meus, eripe me de manu peccatoris : et 
de manu contra legem agentis et iniqui. 



Quoniam Tu es patientia mea, Domine 
mine, spes mea a juventute mea. 



Do- 



In Te confirmatus sum ex utero : de ventre 
matris mere Tu es protector meus : 

In Te cantatio mea semper : tanquam prodigium 
factus sum multis, et Tu adjutor fortis. 



Repleatur os meum laude ut cantem gloriam 
Tuam : tota die magnitudinem Tuam. 

Ne projicias me in tempore senectutis : cum 
defecerit virtus mea, ne derelinquas me. 

Quia dixerunt inimici mei mihi : et qui custo- 



love " who wrote most severely of all the Apostles against 
unbelievers : and who was chosen by God to wind up the 
words of Holy Writ with the fearful maledictions, "He that 
is unjust, let him be unjust still ; and he which is filthy, let 
him be filthy still." . ..." If any man shall add unto these 
things, God shall add unto him the plagues that are written 
in this book ; and if any man shall take away from the words 
of the book of this prophecy, God shall take away his part out 
of the book of life, and out of the holy city, and from the things 
which are written in this book." [Rev. xxii. 11, 18, 19.] 

The imprecations of the Psalms are, then, utterances of that 
"wrath of the Lamb," to fly from which sinners, the enemies 
of Christ, will at the last call upon the rocks and hills to fall 
upon them, hide them, and annihilate them. [Rev. vi. 15-17.] 
They are spoken respecting those who finally refuse to become 
His friends, and who reject for ever the redeeming love which 
would have won them to His fold. When they are sung or 
said in the course of Divine Service or in private devotion, 
there must be no thought of applying them to any particular 
persons, or of taking them as words which have any reference 
to our own real or supposed wrongs. They are the words of 
Christ and His Church, not our words spoken as individual 
persons : they are uttered against the finally impenitent ; and 
who these are the Great Judge of all alone can decide. They 
must be used, therefore, in the spirit in which the martyrs 
cry, ' ' Lord, how long ? " in which the Church Militant prays 
day by day, "Thy Kingdom come," and in which at the last, 
notwithstanding the horrors attending the Last Judgement, 
the Bride will respond to " Him that testifieth, I come 
quickly," "Even so, come, Lord Jesus." 

PSALM LXX. 

This Psalm is almost identical with the last six verses of 
the fortieth ; but as the second book of the Psalms is chiefly 
spoken in the person of Christ's mystical Body, while the 
first is chiefly spoken in the Person of Christ Himself, so it 
has been thought that this Psalm is the voice of the Church 
crying out, ' ' Lord, how long ? " at a period of great tribulation. 



It is observable that the language of the second and third 
verses is such as will bear an interpretation of blessing rather 
than cursing. Saul sought after the souls of those whom he 
dragged to prison, and of God's holy martyr Stephen, and 
while he was "breathing out slaughters " such shame and 
confusion fell upon him, and so was he "turned backward," 
that he was converted to become a life servant and martyr of 
that Lord Who said to him, "Saul, Saul, why persecutest 
thou Me?" [Acts vii. 58; ix. 4.] Many persecutors are 
known to have been converted to Christ in those ages, and 
doubtless there were among them some of those very men 
who had cried, "There, there," against the Lord Himself. 

In praying, therefore, " Make haste to help me, Lord," 
the Church prays in the same tone which the merciful Jesus 
taught when He bade us pray daily, " Thy Kingdom come ; " 
that all, even the enemies and persecutors of Christ, may be 
brought, like St. Paul, to be joyful and glad in Him. 

PSALM LXXI. 

Although the subject of this Psalm is the same 3s that of 
the preceding, its subdued tone and the absence of any expres- 
sions of extreme anguish give it quite a different character. 
While the one may be supposed to represent the bitter pain 
of the Cross, the other may be taken as illustrating the period 
immediately preceding the Resurrection, when the remem- 
brance of the Passion has not yet given place to the trium- 
phant joy of a completed Victory. It is the same Voice which 
said, "Thou shalt not leave My soul in hell, neither wilt 
Thou sutler Thine Holy One to see corruption." Thus the 
Psalm represents to us the " patient abiding alway " of the 
holy Jesus, waiting for the arrival of the appointed time for 
Him to be brought from the deep of the earth again, going 
forth in the strength of the Divine Nature, and never doubt- 
ing the righteousness of the Divine Will. ' 

i It- is observable that although the Brat pari of this Psalm is Identical 
with the first part of the thirty-first, the special compline 'words of our 
Lord, " Into Thy hands I commend My Spirit," are not found here. 



57o 



Cf)C Psalms. 



14th Day. [Ps. 71.] 



they that lay wait for my soul take their counsel 
together, saying : God hath forsaken him ; per- 
secute him, and take him, for there is none to 
deliver him. 

10 Go not far from me, O God : my God, 
haste Thee to help me. 

11 Let them be confounded and perish that 
are against my soul : let them be covered with 
shame and dishonour that seek to do me evil. 

12 As for me, I will patiently abide alway : 
and will praise Thee more and more. 

13 My mouth shall daily speak of Thy right- 
eousness and salvation : for I know no end 
thereof. 

14 1 will go forth in the strength of the Lord 
God : and will make mention of Thy righteous- 
ness only. 

15 Thou, O God, hast taught me from my 
youth up until now : therefore will I tell of Thy 
wondrous works. 

16 Forsake me not, God, in mine old age, 
when I am gray-headed : until I have shewed 
Thy strength unto this generation, and Thy 
power to all them that are yet for to come. 

17 Thy righteousness, O God, is very high ; 
and great things are they that Thou hast done ; 
God, who is like unto Thee? 

18 what great troubles and adversities hast 
Thou shewed me ! and yet didst Thou turn and 
refresh me : yea, and broughtest me from the 
deep of the earth again. 

19 Thou hast brought me to great honour ; 
and comforted me on every side. 

20 Therefore will I praise Thee and Thy faith- 
fulness, O God, playing upon an instrument of 
musick : unto Thee will I sing upon the harp, 
Thou Holy One of Israel. 

21 My lips will be fain when I sing unto 
Thee : and so will my soul whom Thou hast 
delivered. 



diebant aniinam meain consilium fecerunt in 
unuin. 

Dicentes, Deus dereliquit eum : persequimini 
et comprehendite eum ; quia non est qui eripiat. 

Deus, ne elongeris a me : Deus meus, in 
auxilium meum respice. 

Confundantur et deficiant detrahentes animae 
meae : operiantur confusione et pudore qui quas- 
runt mala mihi. 

Ego autem semper sperabo : et adjiciam super 
omnem laudem Tuam. 

Os meum annuntiabit justitiam Tuam : tota 
die salutare Tuum. 

Quoniam non cognovi litteraturam, introibo in 
potentias Domini : Domine, memorabor justice 
Tuae solius. 

Deus, docuisti me a juventute mea : ct usque 
nunc pronuntiabo mirabilia Tua. 



Deus 



ne 



Et usque in senectam et senium 
derelinquas me : 

Donee annuntiem brachium Tuum : generationi 
omni quae ventura est : 

Potentiam Tuam et justitiam Tuam, Deus, 
usque in altissima, quae fecisti magnalia : Deus, 
quis similis Tibi 1 

Quantas ostendisti mihi tribulationes multas 
et malas ; et conversus vivificasti me : et de 
abyssis terrae iterum reduxisti me. 

Multiplicasti magnificentiam Tuam : et con- 
versus consolatus es me. 

Nam et ego confitebor Tibi in vasis psalmi : 
yeritatem Tuam, Deus ; psallam Tibi in cithara, 
sanctus Israel. 

Exsultabunt labia mea cum cantavero Tibi : et 
anima mea quam redemisti. 



From the fourth to the eighth verses inclusive, and also in 
the fifteenth and sixteenth, there are such references to the 
duration of our Lord's life on earth as seem to indicate that, 
although it continued for only thirty-three years, yet every 
period of man's life was represented by or condensed into it. 
" Cast me not away in the time of age," may well lead us to 
believe that the closing part of our suffering Redeemer's time 
of humiliation was, to Him, as the concluding part of an old 
man's life, rather than that of a man in the vigour of youth ; 
and that in so many years as are reckoned to pne generation 
He exhausted the experiences of the longest lifetime. There 
may be, also, in the expression, "Forsake Me not when My 
strength faileth Me," and in the pleading of the two following 
verses, a prayer that the Godhead may yet continue with the 
Manhood, even when the strength of the Incarnation [see note 
on Psalm xciii. 1] seemed to be failing in the last epoch of 
Christ's humiliation, the Descent into Hell. If so, then these 
verses shew that Christ's enemies were not quieted by His 
Death, but that the great Adversary and his hosts " lay wait 
for " His "soul," under the impression that it was forsaken 
by the Divine Nature when they beheld it separated from 
His Body. It cannot be doubted, that, to the Omniscient 
Eye which foresaw the events of Christ's Passion in the time 
of the Psalmist, the spiritual foes of the Redeemer must have 
been as penetratingly known, at least, as those who visibly 
stood in the hall of Pilate, or around the Cross. 

Like all Psalms which relate to the Sufferings of our Lord, 
this one ends in tones of joy and triumph: "0 what great 
troubles and adversities hast Thou shewed Me " in My Life 
and My Death, "and yet didst Thou turn and refresh Me" 
in Paradise, "yea, and broughtest Me from the deep of the 
earth again " by the re-union of Body and Soul in a glorious 
Resurrection. 



A manifest application of this Psalm to the Church, and to 
Christians in a time of sickness, is suggested by the words of 
the prophet Isaiah : " They that wait upon the Lord shall 
renew their strength ; they shall mount up with wings as 
eagles ; they shall run, and not be weary ; and they shall 
walk, and not faint." [Isa. xl. 31.] As Christ was a "won- 
der " unto many, so, His Church has sometimes been so far 
partaker in His sufferings as to say, ' ' We.are made a spectacle 
pnto the world, and to angels, and to men." [1 Cor. iv. 9.] 
But such afflictions draw closer the bonds of union between 
the Head and the members, and will enable Him to say at 
last, "Behold, I and the children whom the Lord hath given 
Me are for signs and for wonders in Israel from the Lord of 
hosts, which dwelleth in Mount Zion." [Isa. viii. 18; Heb. 
ii. 13.] 

PSALM LXXII. 

These words of prophetic joy were ever considered by the 
Jews to be spoken of the Messiah and His Kingdom : to the 
Christian, with the light of the Gospel and the history of the 
Church before him, this Psalm can have no other meaning. 1 
If it ever had a partial application to Solomon, it could only 
have been in a very inferior degree applied to him as a type 
of that Son of David Whose glorious reign was to be universal 
and without end ; and of Whom another prophet wrote, 
"Behold, a King shall reign in righteousness, and princes 
shall rule in judgement. And a Man shall be as an hiding- 
place from the wind, and a covert from the tempest ; as rivers 

1 The neglect of the spiritual interpretation of the Psalms is painfully 
illustrated by a perversion of the seventh verse in the hymn ordered instead 
of Venite Exultemus in the " Accession Service." Some other perversions 
in this hymn are equally objectionable. 



14th Day. [Ps. 72]. 



Cfje Psalms. 



571 



22 My tongue also shall talk of Thy righteous- 
ness all the day long : for they are confounded 
and brought unto shame that seek to do me evil. 

THE LXXII. PSALM. 

Dens, judicium. 

GIVE the King Thy judgements, O God : and 
Thy righteousness unto the King's son. 

2 Then shall he judge Thy people according 
unto right : and defend the poor. 

3 The mountains also shall bring peace : and 
the little hills righteousness unto the people. 

4 He shall keep the simple folk by their right : 
defend the children of the poor, and punish the 
wrong doer. 

5 They shall fear Thee, as long as the sun and 
moon endureth : from one generation to another. 

6 He shall come down like the rain into a 
fleece of wool : even as the drops that water the 
earth. 

7 In His time shall the righteous flourish : yea. 
and abundance of peace, so long as the moon 
endureth. 

8 His dominion shall be also from the one sea 
to the other : and from the a flood unto the world's 
end. 

9 They that dwell in the wilderness shall kneel 
before Him : His enemies shall lick the dust, 

10 The kings of Tharsis and of the isles shall 
give presents : the kings of Arabia and Saba 
shall bring gifts. 

1 1 All kings shall fall down before Him : all 
nations shall do Him service. 

12 For He shall deliver the poor when he 
crieth : the needy also, and him that hath no 
helper. 

13 He shall be favourable to the simple and 
needy : and shall preserve the souls of the poor. 

14 He shall deliver their souls from falsehood 
and wrong : and clear shall their blood be in His 
sight. 



LXXII. 
Hist. David ; Solo- 
mon's accession. 

Luiirg. *. i. m- 

Thursd. Mattins. 
Christmas, Epi- 
phany, Maundy 
Thursd., Trinity 
Sunday, 2nd Noct. 



i.e. The Euphra- 
is, 3s the words 
;fer to the king- 
cm of Solomon. 



Sed et lingua mea tota die meditabitur justi- 
tiam Tuam : cum confusi et reveriti fuerint qui 
qu<erunt mala mihi. 



PSALMUS LXXI. 

DETJS, judicium Tuum Regi da : et justitiam 
Tuam Filio Regis : 
Judicare populum Tuum in justitia : et pauperes 
Tuos in judicio. 

Suscipiant montes pacem populo : et colles 
justitiam. 

Judicabit pauperes populi, et salvos faciet filios 
pauperum : et humiliabit calumniatorem. 

Et permanebit cum sole et ante lunam : in 
generatione et generationem. 

Descendet sicut pluvia in vellus : et sicut stilli- 
cidia stillantia super terram. 

Orietur in diebus Ejus justitia, et abundantia 
pacis : donee auferatur lima. 



Et dominabitur a mari usque ad mare 
fiumine usque ad terminos orbis terrarum. 



et a 



Coram Illo procident iEthiopes : et inimici 
Ejus terram lingent. 

Reges Tharsis et insute munera offerent : 
reges Arabum et Saba dona adducent. 

Et adorabunt Eum omnes reges : omnes gentes 
servient Ei. 

Quia liberabit pauperem a potente : et pau- 
perem cui non erat adjutor. 

Parcet pauperi et inopi ■ et animas pauperum 
salvas faciet. 

Ex usuris et iniquitate redimet animas eorum : 
et honorabile nomen eorum coram Illo. 



of water in a dry place ; as the shadow of a great rock in a 
weary land." " For unto us a Child is born, unto us a Son is 
given : and the government shall be upon His shoulder ; and 
His Name shall be called Wonderful, Counsellor, The mighty 
God, The everlasting Father, The Prince of Peace. Of the 
increase of His government and peace there shall be no end, 
upon the throne of David, and upon His Kingdom, to order 
it, and to establish it with judgement and with justice, from 
henceforth even for ever. " " Behold, a greater than Solomon 
is here." 

The perpetuity, the universality, and the infinite blessings 
of Christ's Kingdom are, then, mystically set forth in this 
Psalm. Christ came among the Jews as the rain upon Gideon's 
fleece, leaving all around dry : but as the fleece was afterwards 
left dry while all around it fell the rain, so, when He was 
rejected by His own nation, He caused the Gentile world to 
blossom and bear fruit. He came, therefore, to establish an 
universal dominion " from sea to sea," even to the "utmost 
bounds of the earth," ' to establish also a " Kingdom of God 
within" us, from the sea of Baptism to the sea of glass before 
the Throne, one from the flood to the world's end, even from 
the flood of destruction to the " river of the water of life." And 
it is very observable that this perpetual and universal King- 
dom depends altogether on the "righteousness " of the King's 
Son, that immaculate holiness and obedience which enabled 
Him to be the Saviour of sinners, the "work" of which is 
"peace," and the effect of it "quietness and assurance for 
ever." 

] " Tharsis and the isles " indicate all known and unknown regions lying 
westward of the Straits of Gibraltar. 



To Him, then, is the "gold " of worship and the incense of 
prayer to be offered day by day through all ages ; and by Him 
is the earth blessed with "an heap of corn," the " Bread of 
Life," to be the sustenance of His people here, and until the 
time when " His fruit shall shake like Libanus " in the Tree 
of Life, and be ' ' green in the midst of the street of " the New 
Jerusalem. 

The doxology of this Psalm forms to it a fitting conclusion 
of fervent praise, but it also marks the end of the second book 
of Psalms ; in which it may be observed that the Church, as 
the mystical Body of Christ, has been more prominently 
brought forward than in the first book. 



THE THIRD BOOK. 

PSALM LXXIII. 

As our Lord Jesus increased in wisdom as well as in staturo 
[Luke ii. 52], it must be concluded that the fulness of know- 
ledge did not at once come to His Human Nature, notwith- 
standing its union with His Omniscient Divine Nature. It is 
not, therefore, irreverent to suppose that some actual con- 
dition of our Lord's mind is predicted in this Psalm ; and 
that there was a period in Plis life when the vision of a Divine 
Providence was in some degree veiled from His sight, as at 
last was the Vision of the Divine Presence. 

Another view that may be taken is, that, as the Penitential 
Psalms are the words of Christ speaking for and in His sinful 
members, so these arc His words speaking for and in those 



572 



Cbe Psalms. 



14th Day. [Ps. 73.] 



15 He shall live, and unto Him shall be given 
of the gold of Arabia : prayer shall be made ever 
unto Him, and daily shall He be praised. 

16 There shall be an heap of corn in the earth, 
high upon the hills : His fruit shall shake like 
Libanus, and shall be green in the city like grass 
upon the earth. 

17 His Name shall endure for ever; His 
Name shall remain under the sun among the pos- 
terities : which shall be blessed through Him ; 
and all the heathen shall praise Him. 

18 Blessed be the Lord God, even the God of 
Israel : Which only doeth wondrous things ; 

19 And blessed be the Name of His Majesty 
for ever : and all the earth shall be filled with 
His Majesty. Amen, Amen. 

Day 14. EVENING PRAYER. 
THE LXXIII PSALM. 
Quam bonus Israel ! 

TRULY God is loving unto Israel : even unto 
such as are of a clean heart. 

2 Nevertheless, my feet were almost gone : my 
treadings had well-nigh slipt. 

3 And why 1 I was grieved at the wicked : I 
do also see the ungodly in such prosperity. 

4 For they are in no peril of death : but are 
lusty and strong. 

5 They come in no misfortune like other folk : 
neither are they plagued like other men. 

6 And this is the cause that they are so holden 
with pride : and overwhelmed with cruelty. 

7 Their eyes swell with fatness : and they do 
even what they lust. 

8 They corrupt other, and speak of wicked 
blasphemy : their talking is against the most 
High. 

9 For they stretch forth their mouth "unto the 
heaven : and their tongue goeth through the 
world. 

10 Therefore fall the people unto them : and 
thereout suck they no small advantage. 

11 Tush, say they, how should God perceive 
it : is there knowledge in the most High 1 

12 Lo, these are the ungodly, these prosper in 
the world, and these have riches in possession : 
and I said, Then have I cleansed my heart in 
vain, and washed mine hands in innocency. 

13 All the day long have I been punished : 
and chastened every morning. 

14 Yea, and I had almost said even as they : 
but lo, then I should have condemned the gene- 
ration of Thy children. 



I.XXIII. 

Hist. Asaph. Occa- 
sion unknown. 

IMttrg. S. If. $. 
Thursd. Mattins. 
Maundy Thursd., 
2nd Xoct. 



Et vivet et dabitur Ei de auro Arabia; : et 
adorabunt de Ipso semper ; tota die benedicent 
Ei. 

Erit firmamentum in terra in summis montium; 
superextolletur super Libanum fructus Ejus : et 
fiorebunt de civitate sicut foenum terrae. 

Sit Nomen Ejus benedictum in ssecula : ante 
solem permanet Nomen Ejus. 

Et benedicentur in Ipso omnes tribus terrae : 
omnes gentes magnificabunt Eum. 

Benedictus Dominus Deus Israel : Qui facit 
mirabilia solus : 

Et benedictum Nomen majestatis Ejus in 
aeternum : et replebitur majestate Ejus omnia 
terra. Fiat, fiat. 



PSALMUS LXXII. 

QUAM bonus Israel Deus : his qui recto sunt 
corde. 

Mei autem pene moti sunt pedes : pene effusi 
sunt gressus mei. 

Quia zelavi super iniquos : pacem peccatorum 
videns. 

Quia non est respectus morti eorum : et firma- 
mentum in plaga eorum. 

In labore hominum non sunt : et cum homini- 
bus non flagellabuntur. 

Ideo tenuit eos superbia : operti sunt iniqui- 
tate et impietate sua. 

Prodiit quasi ex adipe iniquitas eorum : trans- 
ierunt in affectum cordis. 

Cogitaverunt et locuti sunt nequitiam : iniqui- 
tatem in excelso locuti sunt. 

Posuerunt in coelum os suum : et lingua eorum 
transivit in terra. 

Ideo convertetur populus meus hie : et dies 
pleni invenientur in eis. 

Et dixerunt, Quomodo scit Deus : et si- est 
scientia in Excelso 1 

Ecce ipsi peccatores, et abundantes in seeculo : 
obtinuerunt divitias. 

Et dixi, Ergo sine causa justificavi cor meum : 
et lavi inter innocentes manus meas : 

Et fui flagellatus tota die : et castigatio mea in 
matutinis. 

Si dicebam, Narrabo sic : ecce nationem filio- 
rum Tuorum reprobavi. 



whose eyes behold things darkly, so that "men" seem "as 
trees walking," until His Word causes them to see clearly, 
and His unveiled Presence reveals the mysteries of His hidden 
Providence. 

The twenty -first chapter of Job is very similar in character 
to the seventy-third Psalm, and it is one of the many striking 
and instructive coincidences brought out by the daily services 
of the sanctuary that on the 14th of June the one is the first 
lesson at Mattins, the other an Evensong Psalm. This coin- 
cidence is not the less striking because of the manner in which 
Job, as well as David, was so conspicuous a type of our 
Blessed Lord : for it illustrates the principle laid down by 
Christ that the Scriptures speak in every page concerning 
Him. It was true of Him in the most literal sense that 
while the ungodly were prospering in the world and had great 



riches in possession, He was punished all the day long, chas- 
tened every morning, and without a place where to lay His 
Head. 

There are few portions of Holy Scripture which offer so 
much consolation to the Church of Christ, or to individual 
Christians in time of affliction and depression. The powers 
of wickedness have often seemed to be prevailing, and God's 
purposes to be failing ; prosperity has often seemed to follow 
the footsteps of vice, and misery that of virtue : but this is 
only a superficial and shortsighted view of things, which may 
be corrected by " going into the sanctuary of God," and look- 
ing at the eternal life of mankind as the true life. Then it 
will be found, that though Antichrist and his ministers may 
prevail for a time, Christ and His Church shall reign for ever 
and ever ; and that though wicked Dives may have his good 



14th Day. [Ps. 74.] 



Cbe Psalms. 



573 



15 Then thought I to understand this : but it 
was too hard for me, 

16 Until I went into the sanctuary of God : 
then understood I the end of these men ; 

17 Namely, how Thou dost set them in slip- 
pery places : and castest them down, and de- 
stroyest them. 

18 Oh, how suddenly do they consume : per- 
ish, and come to a fearful end ! 

19 Yea, even like as a dream when one 
awaketh : so shalt Thou make their image to 
vanish out of the city. 

20 Thus my heart was grieved : and it went 
even through my reins. 

21 So foolish was I, and ignorant : even as it 
were a beast before Thee. 

22 Nevertheless, I am alway by Thee : for 
Thou hast holden me by my right hand. 

23 Thou shalt guide me with Thy counsel : and 
after that receive me with glory. 

24 Whom have I in heaven but Thee : and 
there is none upon earth that I desire in com- 
parison of Thee. 

25 My flesh and my heart faileth : but God 
is the strength of my heart, and my portion for 
ever. 

26 For lo, they that forsake Thee shall perish : 
Thou hast destroyed all them that commit forni- 
cation against Thee. 

27 But it is good for me to hold me fast by 
God, to put my trust in the Lord God : and to 
speak of all Thy works in the gates of the daughter 
of Sion. 

THE LXXIV. PSALM. 

Ut quid, Deus. 

OGOD, wherefore art Thou absent from us 
so long : why is Thy wrath so hot against 
the sheep of Thy pasture ? 

2 O think upon Thy congregation : whom 
Thou hast purchased and redeemed of old. 

3 Think upon the tribe of Thine inheritance : 
and mount Sion, wherein Thou hast dwelt. 

4 Lift up Thy feet, that Thou mayest utterly 
destroy every enemy : which hath done evil in 
Thy sanctuary. 

5 Thine adversaries roar in the midst of Thy 
congregations : and set up their banners for 
tokens. 

6 He that hewed timber afore out of the thick 
trees : was known to bring it to an excellent 
work. 



LXXIV. 

Hist. Asaph ; dur- 
ing the Captivity. 

uiunr. 5b- g. IS. 

Thursd. Martins, 
Maundy Thursd., 
2nd Noct. 



Existimabam ut cognoscerem : hoc labor est 
ante me. 

Donee intrem in sanctuarium Dei : et intelli- 
gam in novissimis eorurn. 

Veruntamen propter dolos posuisti eis : de- 
jecisti eos durn allevarentur. 

Quomodo facti sunt in desolationem 1 subito 
defecerunt : perierunt propter iniquitatem suam. 

Velut somnium surgentium, Domine : in civi- 
tate Tua imaginem ipsorum ad nihilum rediges. 

Quia inflammatuni est cor meum, et renes mei 
commutati sunt : et ego ad nihilum redactus sum 
et nescivi. 

Ut jumentum f actus sum apud Te : et ego 
semper Tecum. 

Tenuisti manum dexteram meani, et in volun- 
tate Tua deduxisti me : et cum gloria suscepisti 
me. 

Quid enim mihi est in ccelo 1 et a Te quid 
volui super terrain ? 

Defecit caro mea et cor meum : Deus cordis 
mei et pars mea Deus in seternum. 

Quia ecce, qui elongant se a Te peribunt : per- 
didisti omnes qui fornicantur abs Te. 

Mihi autem adkaerere Deo bonum est : ponere 
in Domino Deo spem meara : 

Ut annuntiem omnes praedicationes Tuas : in 
portis filias Sion. 



u 



PSALMUS LXXIII. 

T quid, Deus, repulisti in finem : iratus est 
furor Tuus super oves pascuae Tuaj ? 



Memor esto congregationis Tua; : quam pos- 
sedisti ab initio. 

Kedemisti virgam hsereditatis Tuaj : mons 
Sion, in quo habitasti in eo. 

Leva manus Tuas in superbias eorum in finem : 
quanta malignatus est inimicus in sancto. 



Et gloriati sunt qui oderunt Te 
solennitatis Tuae. 



in medio 



Posuerunt signa sua, signa : et non cogno- 
verunt sicut in exitu super summuni. 



things and holy Lazarus his evil things in this world, yet 
hereafter the prosperous sinner will be tormented and the 
afflicted saiut comforted. 

As yet we cannot understand these mysteries of Providence 
any more than we can understand the mysteries of God's 
Personality and Trinity ; though we know as much as this, 
that Christ Himself was chastened, and was made perfect 
through sufferings, and that "if ye endure chastening, God 
dealeth with you as with sons." Hereafter they who obtain 
an entrance into the eternal sanctuary of the Heavenly Jeru- 
salem will understand these things. Man once endeavoured 
prematurely to attain such fulness of knowledge and to "be 
as God :" hereafter "we shall be like Him" in our degree, 
even in the understanding of His Providential acts : no longer 
looking upon Him darkly as through a glass, but seeing "Him 
as He is," perfect in justice, love, and truth. [1 John iii. 
2.] 



PSALM LXXIV. 

This wailing lamentation belongs either historically or pro- 
phetically to the period when God's Presence had been removed 
from Zion during the time of the Babylonish Captivity. ' It is 
not, however, the lamentation of penitents, like the prayer of 
Daniel (which in some respects corresponds with this Psalm), 
but of the Church speaking by her Head. Hence there is no 
trace of such words as those of Daniel, "Yea, all Israel have 

i It is a mistake to consider this Psalm as applicable to the destruction 
of the Temple by the Romans under Titus. When this event occurred, the 
Presence of God had been removed from the Temple to the Church.. The 
Spirit of God, speaking by St. Paul, declared that however glorious the 
Old Dispensation was, the New Dispensation far exceeded it in glory. The 
same Spirit, speaking by the Psalmist, would not have lamented the pass- 
ing away of that Old Dispensation in such terms as are lieie used. But 

such terms are quite natural In respect to the temporary destruction of a 
system which was not yet permanently replaced by abetter, 



574 



Cbe Psalms. 



14th Day. LPs. 74. j 



7 But now they break down all the carved 
work thereof : with axes and hammers. 

8 They have set fire upon Thy holy places : 
and have defiled the dwelling-place of Thy Name, 
even unto the ground. 

9 Yea, they said in their hearts, Let us make 
havock of them altogether : thus have they burnt 
up all the houses of God in the land. 

10 We see not our tokens, there is not one 
prophet more : no, not one is there among us, 
that understandeth any more. 

11 O God, how long shall the adversary do 
this dishonour : how long shall the enemy blas- 
pheme Thy Name, for ever? 

12 Why withdrawest Thou Thy hand : why 
pluckest Thou not Thy right hand out of Thy 
bosom to consume the enemy ? 

13 For God is my King of old : the help that 
is done upon earth He doeth it Himself. 

14 Thou didst divide the sea through Thy 
power : Thou brakest the heads of the "dragons 
in the waters. 

15 Thou smotest the heads of "Leviathan in 
pieces : and gavest him to be meat for the people 
in the wilderness. 

16 Thou broughtest out fountains and waters 
out of the hard rocks : Thou driedst up mighty 
waters. 

17 The day is Thine, and the night is Thine : 
Thou hast prepared the light and the sun. 

18 Thou hast set all the borders of the earth : 
Thou hast made summer and winter. 

19 Eemember this, O Lord, how the enemy 
hath rebuked : and how the foolish people hath 
blasphemed Thy Name. 

20 O deliver not the soul of Thy turtle-dove 
unto the multitude of the enemies : and forget 
not the congregation of the poor for ever. 

21 Look upon the covenant : for all the earth 
is full of darkness, and cruel habitations. 

22 O let not the simple go away ashamed : 
but let the poor and needy give praise unto Thy 
Name. 

23 Arise, O God, maintain Thine own cause ; 
remember how the foolish man blasphemeth 
Thee daily. 

24 Forget not the voice of Thine enemies : 
the presumption of them that hate Thee increaseth 
ever more and more. 



a These are syin^ 
bolical names for 
the ligyptians. 



Quasi in silva lignorum securibus exciderunt 
januas ejus in idipsum : in securi et ascia deje- 
cerunt earn. 

Incenderunt igni sanctuarium Tuum in terra : 
polluerunt tubernaculum Nominis Tui. 

Dixerunt in corde suo cognatio eorum simul : 
Quiescere facianms omnes dies festos Dei a terra. 

Signa nostra non vidimus, jam non est pro- 
pheta : et nos non cognoscet aniplius. 

Usquequo, Deus, improperabit inimicus : irritat 
adversarius Nomen Tuum in finem \ 

Ut quid avertis manum Tuam : et dexteram 
Tuam de medio sinu Tuo in finem 1 

Deus autem Rex noster ante ssecula : operatus 
est salutem in medio terrae. 

Tu confirmasti in virtute Tua mare : contribu- 
lasti capita draconum in aquis. 

Tu confregisti capita draconis : dedisti eum 
escam populis iEthiopum. 

Tu dirupisti fontes et torrentes : Tu siccasti 
fluvios Ethan. 

Tuus est dies, et Tua est nox : Tu fabricatus 
es auroram et solem. 

Tu fecisti omnes terminos terrse : aestatem et 
ver Tu plasmasti ea. 

Memor esto hujus, inimicus improperavit Do- 
mino : et populus insipiens incitavit Nomen 
Tuum. 

Ne tradas bestiis animas confitentes Tibi : et 
animas pauperum Tuorum ne obliviscaris in 
finem. 

Eespice in testamentum Tuum : quia repleti 
sunt qui obscurati sunt terrse domibus iniqui- 
tatum. 

Ne avertatur humilis factus confusus : pauper 
et inops laudabunt Nomen Tuum. 

Exsurge, Deus, judica causam Tuam : memor 
esto improperiorum Tuorum, eorum quae ab 
insipiente sunt tota die. 

Ne obliviscaris voces inimicorum Tuorum : 
superbia eorum qui Te oderunt ascendit semper. 



transgressed Thy law .... therefore the curse is poured 
upon us." [Dan. ix. 11.] The one thought which pervades 
the Psalm is that of the dishonour done to God by the desola- 
tion of His holy House ; and the cry goes up to His Throne, 
"How long shall the Adversary do this dishonour? . ■. i i 
Maintain Thine own cause." It is not the sinner who speaks, 
pleading, " Lord, hear ; O Lord, forgive ; Lord, hearken 
and do : defer not, for Thine own sake, my God ; for Thy 
city and Thy people are called by Thy Name." [Dan. ix. 19.] 
But it is the Voice of Him Who cried, " Father, glorify Thy 
Name." 

This literal application of it to the Captivity, and the de- 
struction of Solomon's Temple, is sufficiently evident ; and it 
is only necessary to point out that Christ seems already to be 
pleading for His Church even before the Dispensation of Sinai 
had given place to that of the Incarnation. It is far more 
clear, however, that the Psalm represents Him as pleading 
for the New Jerusalem in times of depression, affliction, and 
persecution, and especially in that time of desolation of 



which He Himself prophesied as to happen in the last days. 
No human words can heighten the awful horror of the picture 
drawn by our Lord in Matt. xxiv. , and by St. John in Rev. 
xiii. 8, in which both are setting forth the final attempt of 
the Adversary to dishonour God by destroying His Church ; 
and to that period, doubtless, belongs the full force of this 
Psalm. 

But every opposition offered to the true work of Christ's 
Church is an approach towards that height of blasphemy and 
persecution which will characterize that period. In respect 
to all such trouble, therefore, the Church continually sings 
this supplicatory hymn, beseeching the Lord to "maintain 
His own cause." 

PSALM LXXV. 

This is a song of triumphant hope sung by the Church of 
God in prospect of the final contest with Antichrist : sung, 
not as by a human community, but as by the mystical Body 



15th Day. [Ps. 75, 76.] 



€&c Ipsalms, 



575 



Day 15. MORNING PRAYER. 

THE LXXV. PSALM. 

Confitebimur Tibi. 

"TTNTO Thee, O God, do we give thanks : 
U yea, unto Thee do we give thanks. 

2 Thy Name also is so nigh : and that do Thy 
wondrous works declare. 

3 When I receive the congregation : I shall 
judge according unto right. 

4 The earth is weak, and all the inhabiters 
thereof : I bear up the pillars of it. 

5 I said unto the fools, Deal not so madly : 
and to the ungodly, Set not up your horn. 

6 Set not up your horn on high : and speak 
not with a stiff neck. 

7 For ^promotion cometli neither from the 
east, nor from the west : nor yet from the south. 

8 And why 1 God is the Judge : He putteth 
down one, and setteth up another. 

9 For in the hand of the Lord there is a cup, 
and the wine is red : it is full mixed, and He 
poureth out of the same. 

10 As for the dregs thereof : all the ungodly 
of the earth shall drink them, and suck them out. 

1 1 But I will talk of the God of Jacob : and 
praise Him for ever. 

12 All the horns of the ungodly also will I 
break : and the horns of the righteous shall be 
exalted. 

THE LXXVI. PSALM. 



Notus in Judaa. 



His Name is great 



and His dwelling 



the 



IN Jewry is God known 
in Israel. 

2 At Salem is His tabernacle 
in Sion. 

3 There brake He the arrows of the bow 
shield, the sword, and the battle. 

4 Thou art of more honour and might : than 
the hills of the robbers. 

5 The proud are robbed, they have slept their 
sleep : and all the men whose hands were mighty 
have found nothing. 

6 At Thy rebuke, God of Jacob : both the 
chariot and horse are fallen. 

7 Thou, even Thou art to be feared : and who 
may stand in Thy sight when Thou art angry 1 



LXXV. 

Hist. Asaph ; dur- 
ing the Captivity. 

Liturg. &. Jg. f£. 
Thursd. Mattins. 
Maundy Thursd. 
Apostles and Evan- 
gelists, 3rd Noct. 

a Comp. Song of 
Hannah, 1 Sain. 2. 
1-10, and the Mag- 
nificat. 



f Or, setting up. 



LXXVI. 

Hist. Asaph ; on de- 
struction of Sen- 
nacherib's army, [2 
Kings 19.] 

Lihirg, £. 1- $. 
Thursd. Mattins. 
Maundy Thursd., 
Easter Eve, Ex. 
Cross, 3rd Noct. 



PSALMUS LXXIV. 

CONFITEBIMUR Tibi, Deus, confitebimur : 
et invocabimus Nomen Tuum. 
Narrabimus mirabilia Tua : cum accepero tem- 
pus, ego justitias judicabo. 



Liquefacta est terra et omnes qui habitant in 
ea : ego confirmavi columnas ejus. 

Dixi iniquis, Nolite inique agere : et delinquen- 
tibus, Nolite exaltare cornu. 

Nolite extollere in altum cornu vestrum : nolite 
loqui adversus Deum iniquitatem. 

Quia neque ab oriente, neque ab occidente, 
neque a desertis inontibus : quoniam Deus judex 
est. 

Hunc humiliat et hunc exaltat : quia calix in 
raanu Domini vini meri plenus mixto. 

Et inclinavit ex hoc in hoc ; veruntamen fsex 
ejus non est exinanita : bibent omnes peccatores 
terne. 

Ego autem annuntiabo in sasculum : cantabo 
Deo Jacob. 

Et omnia cornua peccatorum confringam : et 
exaltabuntur cornua justi. 



PSALMUS LXXV. 

nVTOTUS in Judaea Deus : in Israel magnum 
-1-N Nomen Ejus. 

Et factus est in pace locus Ejus : et habitatio 
Ejus in Sion. 

Ibi confregit potentias : arcum, scutum, gladium 
et bellum. 

Illuminans Tu niirabiliter a montibus ajternis : 
turbati sunt omnes insipientes corde. 

Dormierunt somnum suum : et nihil invenerunt 
omnes viri divitiarum in mauibus suis. 

Ab increpatione Tua, Deus Jacob : dormitave- 
runt qui ascenderunt equos. 

Tu terribilis es et quis resistet Tibi 1 ex tunc 
ira Tua. 



of Christ ; and therefore, as by Christ Himself speaking in 
and by His Church. 

The "Name " of God is brought "so high " to man through 
the Incarnation of the Second Person in the Blessed Trinity, 
and evidence of its nighness is given by all the wondrous 
works which have been done in the kingdom which Christ 
appointed to His Church as His Father had appointed unto 
Him. [Luke xxii. 29.] Though, therefore, the earth is weak 
(or "poured out " in weakness), yet does Christ, by His Pre- 
sence in the Church, "bear up the pillars of it," and establish 
His Kingdom as "a city which cannot be moved." Hence 
the folly of those who oppose and seek to overthrow the Church 
of Christ ; a folly which will culminate in the mad and ter- 
rible violence of the great Antichrist who will be "revealed 
in his time," the "Ungodly," who sets up his horn on high 
by offering himself as an object of worship instead of Christ, 
and speaking blasphemous things against the Most Highest. 
As God "brought it to pass " and not Sennacherib himself, 
that the Assyrian king should "be to lay waste fenced cities 
into ruinous heaps," so it is God also by Whom it will be 
"given unto" Antichrist " to make war with the saints, and 



to overcome them, " for some good purpose towards His Church, 
doubtless its purgation by persecution. 

There may be some reverent hesitation in interpreting the 
ninth verse without any reference to the Blessed Sacrament : 
yet it seems to be in strict analogy with two passages in the 
Revelation, in which "the wine of the wrath of God," and 
"the cup of His indignation " is given to the worshippers of 
Antichrist, and to "Great Babylon." And this sense seems 
to be confirmed by the undoubted reference in the last verse 
to the triumph of "the Lamb as it had been slain, having 
seven horns and seven eyes, which are the seven spirits of 
God," over both Antichrist and Babylon. 

PSALM LXXVI. 

As the preceding Psalm is a prophetic hymn of Christ's 
mystical Body looking forward to the onslaught of Antichrist, 
so in this still higher strain of triumph is to he discerned the 
celebration of a victory accomplished. The Septuagint title 
describes it as sung respecting the Assyrian, doubtless after 
the destruction of Sennacherib's host: and, like the former 



576 



€be Psalms. 



15th Day. [Ps. 77.] 



8 Thou didst cause Thy judgement to be heard 
from heaven : the earth trembled, and was still, 

9 When God arose to judgement : and to help 
all the meek upon earth. 

10 The fierceness of man shall turn to Thy 
praise : and the fierceness of them shalt Thou 
refrain. 

11 Promise unto the Lord your God, and 
keep it, all ye that are round about Him : bring 
presents unto Him that ought to be feared. 

12 He shall refrain the spirit of princes : and 
is wonderful among the kings of the earth. 

THE LXXVII. PSALM. 
Voce mea ad Dominum. 

I WILL cry unto God with m}' voice : even 
unto God will I cry with my voice, and He 
shall hearken unto me. 

2 In the time of my trouble I sought the 
Lord : my sore ran, and ceased not in the night- 
season ; my soul refused comfort. 

3 When I am in heaviness, I will think upon 
God : when my heart is vexed, I will complain. 

4 Thou boldest mine eyes waking : I am so 
feeble, that I cannot speak. 

5 I have considered the days of old : and the 
years that are past. 

6 I call to remembrance my song : and in the 
night I commune with mine own heart, and 
search out my spirits. 

7 Will the Lord absent Himself for ever : and 
will He be no more intreated 1 

8 Is His mercy clean gone for ever : and is 
His promise come utterly to an end for evermore 1 

9 Hath God forgotten to be gracious : and 
will He shut up His loving-kindness in dis- 
pleasure 1 

10 And I said, It is mine own infirmity : but 
I will remember the years of the right hand of 
the most Highest. 

Ill will remember the works of the Lord : 
and call to mind Thy wonders of old time. 



LXXVII. 

Hist. Asaph. Occa- 
sion unknown. 

Liturg. S>. A. fg. 
Thursd. Mattins. 
Maundy Thursd., 
3rd Noct. 



De ccelo auditum fecisti judicium : terra tre- 
muit et cpuievit, 

Cum exsurgeret in judicio Deus : ut salvos 
faceret omnes mansuetos terrse. 

Quoniam cogitatio hominis confitebitur Tibi : 
et reliquiae cogitationis diem festum agent Tibi. 

Vovete et reddite Domino Deo vestro : omnes 
qui in circuitu Ejus affertis munera, 

Terribili, et Ei Qui aufert spiritum principum : 
terribili apud reges terras. 



PSALMUS LXXVI. 

TOCE mea ad Dominum clamavi 
ad Deum, et intendit mihi. 



voce mea 



In die tribulationis meae Deum exquisivi, 
manibus meis nocte contra Eum : et non sum 
deceptus. 

Eenuit consolari anima mea : memor fui DEr, 
et delectatus sum, et exercitatus sum ; et defecit 
spiritus meus. 

Anticipaverunt vigilias oculi mei : turbatus 
sum et non sum locutus. 

Cogitavi dies antiquos : et annos aeternos in 
mente habui. 

Et meditatus sum nocte cum corde meo : et 
exercitabar et scopebam spiritum meum. 

Nunquid in asternum projiciet Deus : aut non 
apponet ut complacitior sit adhuc 1 

Aut in finem misericordiam Suam abscindet : 
a generatione in generationem ? 

Aut obliviscetur misereri Deus 1 aut continebit 
in ira Sua misericordias Suas ? 

Et dixi, Nunc ccepi : haac mutatio dexteras 
Excelsi. 

Memor fui operum Domini : quia memor ero 
ab initio mirabilium Tuorum. 



Psalm, this also is to be regarded as a hymn of victory over 
that Antichrist of whom Sennacherib was one of the many 
personal types. It is very significant that the City of God is 
spoken of under the name of Salem, not Jerusalem ; the former 
being the name which it bore in the time of Melchizedec, after 
the order of whose Priesthood Christ came, Whose undisputed 
reign alone will establish a City of perfect Peace. 1 [Rev. vi. 4 ; 
Isa. ii. 4 ; Micah iv. 3.] 

This may be taken, therefore, as an Evangelical hymn of 
that new Jewry, Salem, and Sion, of which St. John heard 
the " great voice out of Heaven, saying, Behold, the tabernacle 
of God is with men, and He will dwell with them, and they 
shall be His people, and God Himself shall be with them, and 
be their God. And God shall wipe away all tears from their 
eyes ; and there shall be no more death, neither sorrow, nor 
crying, neither shall there be any more pain, for the former 
things are passed away." [Rev. xxi. 3, 4.] The troubles of 
the last days are spoken of as past ; Antichrist is subdued and 
overthrown ; the judgement of Christ has been heard from the 
' ' great white throne ; " the perfect supremacy of the ' ' King 
of kings and Lord of lords " is for ever established in an end- 
less reign of peace. 

PSALM LXXVII. 

In the first half of this Psalm the voice of Christ's mystical 

l The LXX translates the Hebrew "iv tlpr/ty." 



Body cries out to God from the midst of some affliction in which 
He has seemed to hide His face. The tenth verse recalls to 
mind that God is never really absent from the Church, and 
that if He seems to be so, it is because our own infirmity and 
want of faith prevent us from beholding His Presence. In 
the latter half of the Psalm God's dealings with His people of 
old are recounted as a memorial before Him in the tone of the 
Litany Antiphon : "0 Lord, arise, help us, and deliver us for 
Thy Name's sake. " 

There were occasions on which the way of Christ was " in 
the sea, and His path in the deep waters ; " and when " the 
waters saw " Him their God " and were afraid, and the depths 
were troubled : " and these miracles of our Lord's Person and 
Word seem to be prophetically commemorated in this Psalm 
no less than the miraculous passage of the Red Sea is histori- 
cally commemorated. On one of these occasions the storm 
arose when our Lord was asleep in the ship, and after being 
awoke He expressly rebuked the disciples for their want of 
faith, reminding them that their fear arose from their " own 
infirmity," for that His Presence not less than His Word is a 
sure token of safety to the Church. On the other occasion 
our Lord walked on the sea to the disciples, who were toiling 
in vain against a contrary wind, and they were by His 
Presence brought immediately to the haven where they would 
be. Then, too, it is recorded of them that their faith was 
wanting, " for they considered not the miracle of the loaves : 
for their heart was hardened." 

Thus the key-note of the Psalm is struck in the tenth verse. 



15th Day. [Ps. 78.] 



Cbe psalms. 



577 



12 1 will think also of all Thy works : and my 
talking shall be of Thy doings. 

13 Thy way, God, is holy : who is so great 
a God as our God 1 

14 Thou art the God that doeth wonders : and 
hast declared Thy power among the people. 

15 "Thou hast mightily delivered Thy people : 
even the sons of Jacob and Joseph. 

16 *The waters saw Thee, O God, the waters 
saw Thee, and were afraid : the depths also were 
troubled. 

17 'The clouds poured out water, the air 
thundered : and Thine arrows went abroad. 

18 The voice of Thy thunder was heard round 
about : the lightnings shone upon the ground, the 
earth was moved, and shook withal. 

19 rf Thy way is in the sea, and Thy paths in 
the great waters : and Thy footsteps are not 
known. 

20 Thou leddest Thy people like sheep : by 
the hand of Moses and Aaron. 



Day 15. EVENING PRAYER. 
THE LXXVIII. PSALM. 



Attendite, popule. 
'~j TEAR My law, O My people : incline your 
-J — L ears unto the words of My mouth. 

2 r I will open My mouth in a parable : I will 
declare hard sentences of old ; 

3 g Which we have heard and known : and such 
as our fathers have told us ; 

4 ; 'That we should not hide them from the 
children of the generations to come : but to shew 
the honour of the Lord, His mighty and wonder- 
ful works that He hath done. 

5 ! He made a covenant with Jacob, and gave 
Israel a law : which He commanded our fore- 
fathers to teach their children ; 

6 That their posterity might know it : and the 
children which were yet unborn ; 

7 *To the intent that when they came up : they 
might shew their children the same ; 



a Comp 


Ps. 80. 2, 3. 


£Exod. 


4. 21. Matt. 


8. 26. 




c-2 Sam. 


22. 14. Josh. 


10. II. 


2 Sam. 22. 


15- 





<i Mark 6. 48. Rom. 
". 33- 



LXXVIII. 
Hist. Asaph ; on the 

rebellion of the Ten 

Tribes. 
Liturg. 5J 1 . ?f. 3Q. 

Thursd. Mattins. 

e Isa. 51. 4. 
f Matt. 13. 35. 1 

Cor. 10. 11. 
g Exod. 12. 14. Dent. 

6. 20. 
h Col. i. 27. 



k Deut. 6. 20. 



Et meditabor in omnibus operibus Tuis : et 
in adinventionibus Tuis exercebor. 

Deus, in sancto via Tua ; quis Deus magnus 
sicut Deus noster 1 Tu es Deus Qui facis mira- 
bilia. 

Notam fecisti in populis virtutem Tuam : rede- 
misti in brachio Tuo populum Tuum, filios Jacob 
et Joseph. 

Viderunt Te aquaa, Deus, viderunt Te aquae et 
timuerunt : et turbatae sunt abyssi. 

Multitudo sonitus aquarum : vocem dederunt 
nubes. 

Etenim sagittse Tuae transeunt : vox tonitrui 
Tui in rota. 

Illuxerunt coruscationes Tuae orbi terras : com- 
mota est et contremuit terra. 

In mari via Tua, et semitae Tuae in aquis 
multis : et vestigia Tua non cognoscentur. 

Deduxisti sicut oves populum Tuum : in manu 
Moysi et Aaron. 



PSALMUS LXXVII. 

ATTENDITE, popule Meus, legem Meam : 
^~ ~» ■ inclinate aurem vestram in verba oris Mei. 

Aperiam in parabolis os Meum : loquar propo- 
sitiones ab initio. 

Quanta audivimus et cognovimus ea : et patres 
nostri narraverunt nobis. 

Non sunt occultata a filiis eorum : in genera- 
tione altera. 

Narrantes laudes Domini et virtutes Ejus : et 
mirabilia Ejus quae fecit. 

Et suscitavit testimonium in Jacob : et legem 
posuit in Israel. 

Quanta mandavit patribus nostris : nota facere 
ea filiis suis ; ut cognoscat generatio altera ; 

Filii qui nascentur et exsurgent : et narrabunt 
filiis suis. 



Adversity may surround the Church or particular members of 
it, and Christ's Presence may seem far off, or if He is in the 
ship yet is He asleep ; faith, however, will say, This appear- 
ance of danger is from " mine own infirmity, but I will 
remember the years of the right hand of the most Highest. " 
Though we may be in the midst of " the waves of this trouble- 
some world " and He on the shore of His Father's Throne, yet 
is His way in the sea, and His path in the great waters ; so 
that nothing can separate the Church from the protection of 
of His Presence. Though He may seem to be heedless of our 
danger, yet may we rely on His Presence, and be sure that if 
He is in the ship, though asleep, it is an Ark of safety. 

Very great comfort may therefore be found in this Psalm at 
all times of tribulation, for in it we memorialize God, and 
remind ourselves, of His wonders to His Church in old time, 
and of His never-failing love towards her for ever. As He 
led His ancient people like sheep by the hand of Moses and 
Aaron, so does He Himself as the Good Shepherd go before 
His sheep that they may hear His voice, and follow Him to 
pastures of safety and peace. 

PSALM LXXVIII. 

This didactic hymn sets forth the history of the ancient 
Israel as in a parable for the instruction of the new Israel of 
God, and for memorializing Him of His mercies to the Church 
of all ages. As regards the Jews it has a parallel in the dis- 
course of St. Stephen before the Council of the Sanhedrin, 



especially in setting forth the persistent disobedience to God 
by which their history had been marked, and the continual 
forgiveness with which He had requited their misdeeds. 
That the parable is spoken with reference to the Christian 
Church also we may clearly understand from the words with 
which St. Paul concludes a short enumeration of some of the 
sins of Israel : "Now all these things happened unto them 
for ensamples, and they are written for our Admonition, upon 
whom the ends of the world are come." 1 The Psalm, there- 
fore, comes to the Church as the voice of Christ, saying, 
" Hearken unto Me, My people, and give ear unto Me, My 
nation ; for a law shall proceed from Me, and I will make My 
judgement to rest for a light of the people. My righteousness 
is near ; My salvation is gone forth ; and Mine arm shall judge 
the people ; the isles shall wait upon Me, and on Mine arm 
shall they trust. " "All these things spake Jesus unto the 
multitude in parables ; and without a parable spake He not 
unto them." 

As it will be impracticable to follow out this typical 
character of the Psalm in any lengthy detail, a few par- 
ticulars may be selected for the purpose of illustration from 
several of its various sections. 

The whole Psalm obviously symbolizes the passage of the 
new Israel at all periods of its history from spiritual bondage 
and the wilderness of this world to the promised land of rest 

1 II has been observed, as illustrating the typical rover of this Psalm, that 
though relating to past events tin' Hebrew verbs are in the future. 



578 



C&c psalms. 



15th Day. [Ps. 78.] 



8 That they might put their trust in God : and 
not to forget the works of God, but to keep His 
commandments ; 

9 "And not to be as their forefathers, a faith- 
less and stubborn generation : a generation that 
set not their heart aright, and whose spirit cleaveth 
not st'edfastly unto God ; 

10 ''Like as the children of Ephraim : who 
being harnessed, and carrying bows, turned them- 
selves back in the day of battle. 

11 'They kept not the covenant of God : and 
would not walk in His law ; 

12 But forgat what He had done : and the 
wonderful works that He had shewed for them. 

13 ^Marvellous things did He in the sight of 
our forefathers, in the land of Egypt : even in the 
field of Zoan. 

14 'He divided the sea, and let them go 
through : He made the waters to stand on an 
heap. 

15 ■'"In the day-time also He led them with a 
cloud : and all the night through with a light of 
fire. 

16 ^He clave the hard rocks in the wilderness : 
and gave them drink thereof, as it had been out 
of the great depth. 

17 He brought waters out of the stony rock : 
so that it gushed out like the rivers. 

1 8 /; Yet for all this they sinned more against 
Him : and provoked the most Highest in the 
wilderness. 

19 'They tempted God in their hearts : and 
required meat for their lust. 

20 *They spake against God also, saying : 
Shall God prepare a table in the wilderness 1 

21 He smote -the stony rock indeed, that the 
water gushed out, and the streams flowed withal : 
' but can He give bread also, or provide flesh for 
His people? 

22 '"When the Lord heard this, He was wroth: 
so the fire was kindled in Jacob, and there came 
up heavy displeasure against Israel ; 

23 Because they believed not in God : and 
put not their trust in His help. 

24 "So He commanded the clouds above : and 
opened the doors of heaven. 

25 He rained down manna also upon them for 
to eat : and gave them food from heaven. 

26 " So man did eat Angels' food : for He sent 
them meat enough. 

27 * He caused the east-wind to blow under 
heaven : and through His power He brought in 
the south-west-wind. 



a Dcut. 21. 18. Acts 
7. 51. s Chron. 30. 
7- 



b llosca 10. 13. 



c 2 Kings 17. 14. Isa. 
I- 3- 



d N'uni. 14. 22. Isa. 
30. 3. 4- 



e Exod. 14. 21. 
Cor. lo. 2. 



y"Exod, 13. 21. Isa. 
4- 5- 



^Exod. 17. 6. Num. 
20. 11. 1 Cor. 10. 4. 



h Heb. 3. 16. 



' Exod. 16. 3. 



k Comp. John 6. 52, 
60. 



/ Num. 11. 4, 



11 John 6. 32. 



o John 6. 51. 
P Num. 11. 31; 



Ut ponant in Deo spem suam : et non oblivis- 
cantuu operum Dei ; et mandata Ejus exquirant. 

Ne fiant sicut patres eorum : generatio prava 
et exasperans. 

Generatio quae non direxit cor suum : et non 
est creditus cum Deo spiritus ejus. 

Filii Ephrem intendentes et inittentes arcum : 
conversi sunt in die belli. 

Non custodierunt testamentum Dei : et in lege 
Ejus noluerunt ambulare. 

Et obliti sunt benefactorum Ejus : et mirabilium 
ejus quae ostendit eis. 

Coram patribus eorum fecit mirabilia in terra 
iEgypti : in campo Thaneos. 

Interrupit mare et perduxit eos : et statuit 
aquas quasi in utre. 

Et deduxit eos in nube diei : et tota nocte in 
illuminatione ignis. 



Interrupit petram in eremo 
velut in abysso multa. 



et adaquavit eos 



Et eduxit aquam de petra : et deduxit tanquam 
flumina aquas. 

Et apposuerunt adhuc peccare Ei : in iram con- 
citaverunt Excelsum in inaquoso. 

Et tentaverunt Deum in cordibus suis : ut 
peterent escas animabus suis. 

Et male locuti sunt de Deo : dixerunt, Nun- 
quid poterit Deus parare mensam in deserto ? 

Qui percussit petrani, et fluxerunt aquae : et 
torrentes inundaverunt : 

Nunquid et panem poterit dare : aut parare 
mensam populo Suo 1 

Ideo audivit Dominus et distulit : et ignis 
accensus est in Jacob, et ira ascendit in Israel. 



nee sperave- 



Quia non crediderunt in Deo 
runt in salutari Ejus. 

Et mandavit nubibus desuper : et januas cceli 
aperuit. 

Et pluit illis manna ad manducandum : et 
panem cceli dedit eis. 

Panem angelorum manducavit homo : cibaria 
misit eis in abundantia. 

Transtulit austrum de ccelo : et induxit in vir- 
tute Sua africum. 



and the heavenly Jerusalem. Hence the significance of the 
fourteenth verse, relating to the Baptism of the Israelites in 
the cloud and in the sea at the outset of their journey towards 
the land of promise, and of all those following verses which 
set forth God's mercy in providing drink and food for them 
during the whole period of their wanderings. St. Paul's 
words respecting these circumstances shew that we should 
much undervalue the true teaching of Holy Scripture if we 
failed to see their typical meaning : and his immediate refer- 
ence to the "Cup of Blessing" and "the Bread which we 
break" clearly indicates that this typical meaning looks 
towards the sacramental life of the Christian Church. While, 
then, we recount the wonders of old time when God divided 
the sea to let His ancient people pass through, we recount, 
also, His continual mercy in causing His new Israel to pass 
through the waters of Baptism that they may be cleansed 



from the spiritual defilement of the Egypt out of which He 
has brought them. 

A prophecy of Isaiah also connects this portion of the 
history of Israel very distinctly with the abiding of the Holy 
Ghost in the Church. Having spoken of the day when ' ' the 
Branch of the Lord " shall be beautiful and glorious, and the 
remnant of Israel " shall be called holy, even every one that 
is written among the living in Jerusalem," the prophet goes 
on to say that the Lord shall then have " washed away the 
filth of the daughter of Zion " and purged the blood of Jerusa- 
lem " by the spirit of judgement, and the spirit of burning. 
And the Lord will create upon every dwelling-place upon 
mount Zion, and upon her assemblies, a cloud and smoke by 
day, and the shining of a flaming fire by night : for upon all 
the glory shall be a defence. And there shall be a tabernacle 
for a shadow in the day time from the heat, and for a place 



15th Day. [Ps. 78.] 



Cbe psalms. 



579 



28 He rained flesh upon them as thick as dust : 
and feathered fowls like as the sand of the sea. 

29 He let it fall among their tents : even 
round about their habitation. 

30 So they did eat, and were well filled, for 
He gave them their own desire : they were not 
disappointed of their lust. 

31 "But while the meat was yet in their 
mouths, the heavy wrath of God came upon 
them, and slew the wealthiest of them : yea, and 
smote down the chosen men that were in Israel. 

32 * But for all this they sinned yet more : 
and believed not His wondrous works. 

33 Therefore their days did He consume in 
vanity : and their years in trouble. 

34 ' When He slew them, they sought Him : 
and turned them early, and enquired after God. 

35 ''And they remembered that God was their 
strength : and that the high God was their Re- 
deemer. 

36 Nevertheless, they did but flatter Him 
with their mouth : and dissembled with Him in 
their tongue. 

37 For their heart was not whole with Him : 
neither continued they stedfast in His covenant. 

38 ' But He was so merciful, that He forgave 
their misdeeds : and destroyed them not. 

39 ^Yea, many a time turned He His wrath 
away : and would not suffer His whole displeasure 
to arise. 

40 For He considered that they were but 
flesh : and that they were even a wind that 
passeth away, and cometh not again. 

41 Many a time did they provoke Him in the 
wilderness : and grieved Him in the desert. 

42 ^They turned back and tempted God : 
and moved the Holy One in Israel. 1 

43 They thought not of His hand : and of the 
day when He delivered them from the hand of 
the enemy ; 

44 How He had wrought His miracles in 
Egypt : and His wonders in the field of Zoan. 

45 h He turned their waters into blood : so 
that they might not drink of the rivers. 

46 ' He sent lice among them, and devoured 
them up : and frogs to destroy them. 

47 * He gave their fruit unto the caterpillar ; 
and their labour unto the grasshopper. 

48 'He destroyed their vines with hail-stones : 
and their mulberry-trees with the frost. 

49 He smote their cattle also with hail-stones : 
and their flocks with hot thunder-bolts. 



a Num. ri. 33. 



c 2 Cliron. 30. 9. 
d Deut 32. 4, 15, 18 



e Exod. 34. 6. 



./Num. 14. 20. Exod. 
14. 11, 12; 15.23,24; 
16. 2, 20, 27, 28 ; 17. 
1-3; 32. 8. Num. 
11. i, 4; 14. 1, 2. 



g Acts 7. 52. 



h Exod. 7. 19, 20. 
Rev. 16. 4, 6. 



i Exod. 8. 24, 6. 
Rev. 16. 13, 14. 



k Exod. 10. 14. Rev. 
9- 3- 



/ Exod. 9. 24. Rev. 
16, 21. 



Et pluit super eos sicut pulverem carnes : et 
sicut arenam maris volatilia pennata. 

Et ceciderunt in medio castrorum eorum : circa 
tabernacula eorum. 

Et manducaverunt, et saturati sunt nimis, et 
desiderium eorum attulit eis : non sunt fraudati 
a desiderio suo. 

Adhuc escse eorum erant in ore ipsorum : et 
ira Dei ascendit super eos. 

Et occidit pingues eorum : et electos Israel 
impedivit. 

In omnibus his peccaverunt adhuc : et non 
crediderunt in niirabilibus Ejus. 

Et defecerunt in vanitate dies eorum : et anni 
eorum cum festinatione. 

Cum occideret eos, quserebant Eum et reverte- 
bantur : et diluculo veniebant ad Eum. 

Et rememorati sunt quia Deus adjutor est 
eorum : et Deus excelsus Redemptor eorum est. 

Et dilexerunt Eum in ore suo : et lingua sua 
mentiti sunt Ei. 

Cor autem eorum non erat rectum cum Eo : 
nee fideles habiti sunt in testamento Ejus. 

Ipse autem est misericors et propitius flet pec- 
catis eorum : et non disperdet eos. 

Et abundavit ut averteret iram Suam : et non 
accendit onmem iram Suam. 

Et recordatus est quia caro sunt : spiritus 
vadens et non rediens. 

Quotiens exacerbaverunt Eum in deserto : in 
iram concitaverunt Eum in inaquoso ? 

Et conversi sunt et tentaverunt Deum : et 
Sanctum Israel exacerbaverunt. 

Non sunt recordati manus Ejus : die qua re- 
demit eos de manu tribulantis. 

Sicut posuit in ^Egypto signa Sua : et pro- 
digia Sua in campo Thaneos. 

Et convertit in sanguinem flumina eorum : et 
imbres eorum, ne biberent. 

Misit in eos cynomyiam, et comedit eos : et 
ranam, et disperdidit eos. 

Et dedit serugini fructus eorum : et labores 
eorum locustas. 

Et occidit in grandine vineas eorum : et moros 
eorum in pruina. 

Et tradidit grandini jumenta eorum : et pos- 
sessionem eorum igni. 



of refuge, and for a covert from storm and from rain." [Isa. 
iv. 2-6.] Thus the cloudy pillar of the Psalm clearly typifies 
that cloud by which the house was filled where the Apostles 
were assembled, and which first signified to the Church the 
coming of the Holy Ghost to abide with it for ever. 

Led by the same inspired teaching, we know that the rock 
which God " clave '' in the wilderness is a type of Christ the 
" Rock of ages ; " and in the continual provision of water from 
that fountain we thus see a type of that ever-flowing Fountain 
which has been opened for us in the grace of our Lord, the 
" living water " of which men drink here as a foretaste of the 
water of life provided for them in the glorified City of God. 

We have still higher authority, if it were possible, that of 

1 It lias been pointed out by a modern critic that the latter"part of verse 
42 is literally they " crossed the Holy One of Israel," a striking prophecy 
of the manner in which "the Jews filled up the measure of their guilt by 
friiip ting God manifest in the flesh amongst them, and by 'crossing' the 
Holy One of Israel," [Tiiuuit oil Ike Psalms, ii, 2fi, uote.] 



Christ's own words in the sixth chapter of St. John's Gospel, 
for taking the manna of the wilderness as a significant type 
of the " Living Bread " of the Church. This has been already 
referred to in the Introduction to the Liturgy [p. 360], but a 
word may be added as to the significance of the twentieth and 
twenty-first verses. The half belief here indicated is one 
which has been illustrated in all ages of the Church. It was 
that which laid the foundation of heresies in the early Church, 
and that which has hindered the full reception of sacramental 
doctrine in later times. Up to a certain point doctrines 
respecting Christ and the Sacraments are received with com- 
parative facility ; but there is a point when these become "a 
hard saying," and many turn back from following after our 
Lord into the fulness of mystery : " He smote the stony rock 
indeed, that the water gushed out, and tho streams flowed 
withal : " He came as a Man beyond all men, He gave man 
kind the Sacrament of a New Birth in Holy Baptism, " But 
can He give bread also, or provide flesh for His people ? " did 



5 8o 



Cbe Psalms. 



15th Day. [Ps. 78.] 



50 He cast upon them the furiousness of His 
wrath, anger, displeasure, and trouble : and sent 
evil angels among them. 

51 "He made a way to His indignation, and 
spared not their soul from death : but gave their 
life over to the pestilence ; 

52 * And smote all the first-born in Egypt : the 
most principal and mightiest in the dwellings of 
Ham. 

53 ' But as for His own people, He led them 
forth like sheep : and carried them in the wilder- 
ness like a flock. 

54 *He brought them out safely, that they 
should not fear : and overwhelmed their enemies 
with the sea. 

55 ' And brought them within the borders of 
His sanctuary : even to His mountain which He 
purchased with His right hand. 

56 y He cast out the heathen also before them : 
caused their land to be divided among them for 
an heritage, and made the tribes of Israel to 
dwell in their tents. 

57 So they tempted and displeased the most 
high God : and kept not His testimonies ; 

58 ^But turned their backs, and fell away like 
their forefathers : starting aside like a broken 
bow. 

59 A For they grieved Him with their hill- 
altars : and provoked Him to displeasure with 
their images. 

60 'When God heard this, He was wroth : 
and took sore displeasure at Israel. 

61 ''So that He forsook the tabernacle in Silo : 
even the tent that He had pitched among men. 

62 'He delivered their power into captivity: 
and their beauty into the enemy's hands. 

63 "'He gave His people over also unto the 
sword : and was wroth with His inheritance. 

64 The fire consumed their young men : and 
their maidens were not given to marriage. 

65 "Their priests were slain with the sword : 
and there were no widows to make lamentation. 

66 So the Lord awaked as one out of sleep : 
and like a giant refreshed with wine. 

67 * He smote His enemies in the hinder parts : 
and put them to a perpetual shame. 

68 p He refused the tabernacle of Joseph : and 
chose not the tribe of Ephraim ; 

69 ? But chose the tribe of Judah : even the 
hill of Sion which He loved. 

70 r And there He built His temple on high : 
and laid the foundation of it like the ground 
which He hath made continually. 



a lixod. 9. 8. 



b Exod. 12. 27-30. 



c Exod. 12. 37. 



d Exod, 14. 27. 



• Deut. 9. \. 



,/Deut. 31. 3. Josll. 
11.23; 14. 5- Comp. 
p. 557, note. 



g Hosea 7. 16. 

h Judg. 2. 11, 13. 

12 Kings 17. 18. 
£ 1 Sam. 1. 3; 3. 1. 



/ Judg. 2. 14-23. 1 
Sam. 4. 17. 



ni 1 Sam. 4. 10. 



n 1 Sam. 4. 11, 19, 



o 1 Sam. 5. 6-12. 



p 1 Sam. 6. 12; 7. 1. 
Isa. 11. 13. 



q 1 Chron. 16. 1 ; 6. 
31. 2 Chron. 1. 4. 



Misit in eos iram indignationis Suas : indigna- 
tionem et iram, et tribulationem ; immissiones 
per angelos malos. 

Viam fecit semitse irae Suae, et non pepercit a 
morte animarum eorum : et jumenta eorum in 
morte conclusit. 

Et percussit omne primogenitum in terra 
^Egypti : primitias omnis laboris eorum in taber- 
naculis Cham. 

Et abstulit sicut oves populum Suum : et per- 
duxit eos tanquam gregem in deserto. 

Et eduxit eos in spe, et non timuerunt : et ini- 
micos eorum operuit mare. 

Et induxit eos in montem sanctificationis Suae : 
montem, quern acquisivit dextera Ejus. 

Et ejecit a facie eorum gentes : et sorte divisit 
eis terrain in funiculo distributionis. 

Et habitare fecit in taberuaculis eorum : tribus 
Israel. 

Et tentaverunt et exacerbaverunt Deum excel- 
sum : et testimonia Ejus non custodierunt. 

Et averterunt se, et non servaverunt pactum : 
quemadmodum patres eorum, conversi sunt in 
arcum pravum. 

In iram concitaverunt Eum in collibus suis : et 
in sculptilibus suis ad aamulationem Eum provo- 
caverunt. 

Audivit Deus et sprevit : et ad nihilum redegit 
valde Israel. 

Et repulit tabernaculum Silo : tabernaculum 
Suum ubi habitavit in hominibus. 

Et tradidit in captivitatem virtutem eorum : et 
pulchritudinem eorum in manus inimici. 

Et conclusit in gladio populum Suum : et 
hsereditatem Suam sprevit. 

Juvenes eorum comedit ignis : et virgines 
eorum non sunt lamentatae. 

Sacerdotes eorum in gladio ceciderunt : et 
vidua? eorum non plorabantur. 

Et excitatus est tanquam dormiens Domintjs : 
tanquam potens crapulatus a vino. 

Et percussit inimicos Suos in posteriora : 
opprobrium sempiternum dedit illis. 

Et repulit tabernaculum Joseph : et tribum 
Ephraim non elegit : 

Sed elegit tribum Juda : montem Sion quern 
dilexit. 

Et sedificavit sicut unicornium sanctificium 
Suum : in terra quam fundavit in ssecula. 



He come simply and truly as God Incarnate ? does 
give the Living Bread from Heaven, His own Flesh 



He 

the 



Life of the Baptized, — in the Sacrament of the Holy Com- 
munion ? 

It may be observed in conclusion fl] that a comparison of 
the plagues of Egypt which are here enumerated with certain 
passages in the Book of the Revelation will shew that the 
Egypt of the Israelites represents typically the Antichrist of 
the Church : and [2] that as the Lord refused the tabernacle 
of Joseph and chose not the tribe of Ephraim, so He suffered 
some of the most flourishing Churches to have their candle- 
stick removed out of its place in the early days of Christianity. 
The latter warning is for every age of the Church : ' ' Let us 
therefore fear, lest, a promise being left us of entering into 
His rest, any of you should seem to come short of it." [Heb. 
iv. 1.] 



PSALM LXXIX. 

The ancient appropriation of this as a proper Psalm for All 
Saints' Day points out its constant function as a commemora- 
tion of the martyrs of the Church. It is also to be taken as a 
prophecy of those future martyrdoms which our Lord and His 
Apostle St. John have predicted as characterizing the last 
great war of Antichrist against the Kingdom of the Cross : 
for again is heard the cry of the souls under the altar, " How 
long, O Lord, holy and true, dost Thou not judge and avenge 
our blood on them that dwell on the earth ?" a fit Antiphon 
to this Psalm. 

The words of the Psalm had, doubtless, a very literal 
application to the condition of the Jewish nation at such 
periods of its history as the Babylonish Captivity, and the 
desolation that fell upon its religion in the time of Antiochus 



16th Day. [Ps. 79.] 



€J)e Psalms. 



581 



71 "He chose David also His servant : and 
took him away from the sheep-folds. 

72 *As he was following the ewes great with 
young ones He took him : that he might feed 
Jacob His people, and Israel His inheritance. 

73 ""So he fed them with a faithful and true 
heart : and ruled them prudently with all his 
power. 

Day 16. MORNING PRAYER. 
THE LXXIX. PSALM. 
Deus, venerunt. 

OGOD, the heathen are come into Thine in- 
heritance : Thy holy temple have they 
defiled, and made Jerusalem an heap of stones. 

2 The dead bodies of Thy servants have they 
given to be meat unto the fowls of the air : and 
the flesh of Thy saints unto the beasts of the 
land. 

3 Their blood have they shed like water on 
every side of Jerusalem : and there was no man 
to bury them. 

4 We are become an open shame to our 
enemies : a very scorn and derision unto them 
that are round about us. 

5 Lord, how long wilt Thou be angry ; shall 
Thy jealousy burn like fire for ever % 

6 Pour out Thine indignation upon the heathen 
that have not known Thee : and upon the king- 
doms that have not called upon Thy Name. 

7 For they have devoured Jacob : and laid 
waste his dwelling-place. 

8 O remember not our old sins, but have mercy 
upon us, and that soon : for we are come to great 
misery. 

9 Help us, O God of our salvation, for the 
glory of Thy Name : O deliver us, and be merci- 
ful unto our sins, for Thy Name's sake. 



10 Wherefore do the heathen say 
now their God ? 



Where is 



11 O let the vengeance of Thy servants' blood 
that is shed : be openly shewed upon the heathen 
in our sight. 

12 O let the sorrowful sighing of the prisoners 
come before Thee : according to the greatness of 
Thy power, preserve Thou those that are appointed 
to die. 

13 And for the blasphemy wherewith our 
neighbours have blasphemed Thee : reward Thou 
them, O Lord, seven-fold into their bosom. 



b 2 Sam. 5. 2, 



c John 10. 11. Isa. 
40. 11. 



LXXIX. 

Hist. Asaph ; on 
Shishak's invasion. 
[2 Chron. 12. 2-9.] 

Liturg. Sb. g. ??. 
Thursd. Mattins. 
All Saints, 2nd 
Noct. Name of 
Jesus, Many Mar- 
tyrs, 3rd Noct. 



Et elegit David servum Suurn, et sustulit eum 
de gregibus ovium : de post foetantes accepit 
eum, 

Pascere Jacob servum Suum : et Israel hasre- 
ditatem Suam : 

Et pavit eos in innocentia cordis sui : et in 
intellectibus m annum suarum deduxit eos. 



PSALMUS LXXVIII. 

DEUS, venerunt gentes in hsereditatem Tuam : 
polluerunt tern plum sanctum Tuum; posue- 
runt Hierusalem in pomorum custodiam. 

Posuerunt morticina servorum Tuorum escas 
volatilibus cceli : carnes sanctorum Tuorum 
bestiis terrse. 

Effuderunt sanguinem eorum tanquam aquam 
in circuitu Hierusalem : et non erat qui sepeliret. 

Facti sumus opprobrium vicinis nostris : sub- 
sannatio et illusio his qui in circuitu nostro sunt. 

Usquequo, Domine, irasceris in fineni : accen- 
detur velut ignis zelus Tuus 1 

Effunde iram Tuam in gentes quae Te non 
noverunt : et in regna quae Nomen Tuum non 
invocaverunt : 

Quia comederunt Jacob : et locum ejus desola- 
verunt. 

Ne memineris iniquitatum nostrarum antiqua- 
rum ; cito anticipent nos rnisericordise Tuae, quia 
pauperes facti sumus nimis. 

Adjuva nos, Deus salutaris noster, et propter 
gloriam Nominis Tui, Domine, libera nos : et 
propitius esto peccatis nostris, propter Nomen 
Tuum : 

Ne forte dicant in gentibus, Ubi est Deus 
eorum 1 et innotescat in nationibus coram oculis 
nostris, 

Ultio sanguinis servorum Tuorum, qui effusus 
est : introeat in conspectu Tuo gemitus compedi- 
torum. 

Secundum magnitudinem brachii Tui : posside 
Alios mortificatorum. 

Et redde vicinis nostris septuplum in sinu 
eorum : improperium ipsorum, quod exprobrave- 
runt Tibi, Domine. 



Epiphanes. Jeremiah had predicted, "The carcases of this 
people shall be meat for the fowls of the heaven and for the 

beasts of the earth ; and none shall fray them away 

Both the great and the small shall die in this land : and they 
shall not be buried, neither shall men lament for them :" and 
no doubt his prophecy was exactly fulfilled. We know also, 
from the Books of the Maccabees, how much the persecution 
which fell upon Judasa in their days was like the persecution 
of Christianity three and four centuries later. But however 
literally the words of the Psalm may express the sad condition 
of Jud;ea at such periods, their meaning is not exhausted by 
such an application, and there are clearly features of martyr- 
dom pourtrayed to which the suffering Jews, as a body, could 
not lay claim. 

We are rather to look for the true Christian meaning of 
this Psalm in the Church of the first three centuries, and of 



that period of which our Lord prophesied when He spoke of 
the abomination of desolation standing in the holy place [Matt. 
xxiv. 15], and respecting the troubles of which time He adds, 
"And except those days should be shortened, there should no 
flesh be saved, but for the elect's sake those days shall be 
shortened." Of this desolation of the Church by Antichrist 
St. Paul also speaks, clearly intimating at the same time that 
its peculiar and dreadful character cannot be fully compre- 
hended until it is " revealed " by its actual occurrence. "That 
day shall not come," says he, "except there come a falling 
away first, and that man of sin be revealed, the son of per- 
dition : who opposeth and exalteth himself above all that is 
called God, or that is worshipped, so that ho, as God, sitteth 
in the temple of God, showing himself that he is God." [2 
Thess. ii. 3, 4.] To the reign of this Enemy of God the I'.mI, 
of the Revelation applies almost exactly the opening verses of 



582 



C&e Psalms. 



16th Day. [Ps. 80.] 



14 So we that are Thy people and sheep of 
Thy pasture shall give Thee thanks for ever : and 
will alway be shewing forth Thy praise from 
generation to generation. 

THE LXXX. PSALM. 
Qui regis Israel. 

HEAR, O Thou Shepherd of Israel, Thou 
that leadest Joseph like a sheep : shew 
Thy self also, Thou that sittest upon the Cheru- 
bims. 

2 Before Ephraim, Benjamin, and Manasses : 
stir up Thy strength, and come, and help us. 

3 Turn us again, O God : shew the light of 
Thy countenance, and we shall be whole. 

4 Lord God of hosts : how long wilt Thou 
be angry with Thy people that prayeth 1 

5 Thou feedest them with the bread of tears : 
and givest them plenteousness of tears to drink. 

6 Thou hast made us a very strife unto our 
neighbours : and our enemies laugh us to scorn. 

7 Turn us again, Thou God of hosts : shew 
the light of Thy countenance, and we shall be 
whole. 

8 Thou hast brought a vine out of Egypt : 
Thou hast cast out the heathen, and planted it. 

9 Thou madest room for it : and when it had 
taken root it filled the land. 

10 The hills were covered with the shadow of 
it : and the boughs thereof were like the goodly 
cedar-trees. 

11 She stretched out her branches unto the 
sea : and her boughs unto the river. 

12 Why hast Thou then broken down her 
hedge : that all they that go by pluck off her 
grapes 1 

13 The wild boar out of the wood doth root it 
up : and the wild beasts of the field devour it. 

14 Turn Thee again, Thou God of hosts, look 
down from heaven : behold, and visit this vine ; 

15 And the place of the vineyard that Thy 
right hand hath planted : and the branch that 
Thou madest so strong for Thy self. 



LXXX. 

Hist. Asapli; on 
Pekah and Rezin's 
invasion. [2 Citron. 
28. s.] 

Liturg. £■.%. $. 
Thursd. Mattins. 



Nos autem populus Tuus et oves pascute Tuae : 
confitebimur Tibi in sasculum. 

In generationem et generationem : annuntia- 
bimus laudem Tuam. 



PSALMUS LXXIX. 

QUI regis Israel, intende : Qui deducis velut 
ovem Joseph. 

Qui sedes super Cherubin : manifestare coram 
Ephraim, Benjamin, et Manasse. 

Excita potentiam Tuam, et veni : ut salvos 
facias nos. 

Deus converte nos : et ostende faciem Tuam, 
et salvi erimus. 

Domine Deus virtutum : quousque irasceris 
super orationem servi Tui 1 

Cibabis nos pane lachrymarum : et potum 
dabis nobis in lachrymis in mensura? 

Posuisti nos in contradictionem vicinis nostris : 
et inimici nostri subsannaverunt nos. 

Deus virtutum, converte nos : et ostende faciem 
Tuam, et salvi erimus. 

Vineam de ^Egypto transtulisti : ejecisti gentes, 
et plantasti earn. 

Dux itineris fuisti in conspectu ejus : et plan- 
tasti radices ejus, et implevit terram. 

Operuit montes umbra ejus : et arbusta ejus 
cedros Dei. 

Extendit palmites suos usque ad mare : et 
usque ad flumen propagines ejus. 

Ut quid destruxisti maceriam ejus : et vinde- 
miant earn omnes, qui praetergrediuntur viam 1 

Exterminavit earn aper de silva : et singularis 
ferus depastus est earn. 

Detjs virtutum, convertere : respice de ccelo, 
et vide, et visita vineam istam. 

Et perfice earn quam plantavit dextera Tua : 
et super filium hominis quern confirmasti Tibi. 



this Psalm : " And when they shall have finished their testis 
mony, the beast that ascendeth out of the bottondess pit shall 
make war against them, and shall overcome them, and kill 
them. And their dead bodies shall lie in the street of the 
great city, which spiritually is called Sodom, and Egypt, 
where also our Lord was crucified." As the Revelation was 
written long after the destruction of Jerusalem, it is clearly 
to some future period that these words refer. And to such 
period, also, does this Psalm refer whose mystical meaning 
may often receive a partial fulfilment, but a complete one only 
in the last great and terrible days. 

PSALM LXXX. 

This is a hymn of prayer to the Good Shepherd of the new 
Israel : to Him Who knows His sheep by name, and Who 
leadeth them in the wilderness of this world like a flock even 
while He sits enthroned in the world on high surrounded by 
His unfallen flock, the hosts of Heaven. The first verse 
catches up the strain of the preceding Psalm, ' ' We that are 
Thy people, and the sheep of Thy pasture:" but the more 
characteristic figure of the Psalm is that of the Vine, which 
our Lord subsequently adopted in the interpretative form : "I 
am the Vine, ye are the branches." Hence also the mournful 
reference to God's ancient favour towards His people becomes 
a prayer against that falling away altogether from the True 
Vine of which our Lord said, " If a man abide not in Me, he 
is cast forth as a branch, and is withered ; and men gather 



them, and cast them into the fire, and they are burned." 
[John xv. 6.] 

This parable of the Vine illustrates the wonderful con- 
sistency of Holy Scripture in general, and of prophecy in 
particular. The vineyard was an ancient figure in prophecy 
as regarded the Israelites and their kingdom : and though, 
humanly speaking, it might have become so because of the 
local importance of the Vine and the familiarity of it in all its 
aspects to the people, yet there is evidently a Divine spiritual 
meaning underlying all that is said about it. Noah planted 
a vineyard immediately on leaving the Ark, probably on the 
south-east slopes of Lebanon : Melchizedek, king of Salem 
nearly five hundred years before the descendants of Abraham 
were "brought out of Egypt," brought to the Patriai'ch a 
symbolical offering of the fruit of the Corn of wheat, and the 
juice of the True Vine : Jacob, in his blessing, declared of 
Judah, " The sceptre shall not depart from Judah, nor a law- 
giver from between his feet, until Shiloh come ; and unto 
him shall the gathering of the people be. Binding his foal 
unto the Vine, and his ass's colt unto the choice Vine, he 
washed his garments in wine, and his clothes in the blood of 
grapes ; his eyes shall be red with wine, and his teeth white 
with milk." [Gen. xlix. 10, 12. Comp. Isa. lxiii. 1-3.] 
Passing over other illustrations furnished by the early his- 
tory of Israel [e.g. Deut. viii. 8 ; Num. xx. 5, xiii. 1 ; Deut. 
vi. 11 ; Cant. viii. 11 ; Isa. vii. 1, 23], we come to the Vine 
and Vineyard of this Psalm, of Isaiah v. 1-7, and of our 
Blessed Lord's parables, all which bear a consistent interpreta- 



16th Day. [Ps. 81.] 



C&e Psalms. 



58. 



16 It is burnt with fire, and cut down : and 
they shall perish at the rebuke of Thy counten- 
ance. 

17 Let Thy hand be upon the man of Thy 
right hand : and upon the son of man, whom 
Thou madest so strong for Thine own self. 

18 And so will not we go back from Thee : O 
let us live, and we shall call upon Thy Name. 

19 Turn us again, Lord God of hosts : 
shew the light of Thy countenance, and we shall 
be whole. 

THE LXXXI. PSALM. 

Exsultate Deo. 

SING we merrily unto God our strength : make 
a cheerful noise unto the God of Jacob. 

2 Take the psalm, bring hither the tabret : the 
merry harp with the lute. 

3 Blow up the trumpet in the new-moon : even 
in the time appointed, and upon our solemn feast- 
day. 

4 For this was made a statute for Israel : and 
a law of the God of Jacob. 

5 This He ordained in Joseph for a testimony ; 
when he came out of the land of Egypt, and had 
heard a strange language. 

6 I eased his shoulder from the burden : and 
his hands were delivered from making the "pots. 

7 Thou calledst upon Me in troubles, and I 
delivered thee : and heard thee what time as the 
storm fell upon thee. 

8 *I proved thee also : at the waters of strife, 

9 Hear, O My people, and I will assure thee, 
O Israel : if thou wilt hearken unto Me, 

10 There shall no strange god be in thee : 
neither shalt thou worship any other god. 

1 1 I am the Lord thy God, Who brought thee 
out of the land of Egypt ; open thy mouth wide, 
and I shall fill it. 

12 But My people would not hear My voice : 
and Israel would not obey Me. 

13 So I gave them up unto their own hearts' 
lusts : and let them follow their own imaginations. 



LXXXI. 

Hist. Asaph ; for the 
Feast of Trumpets. 
[Lev. 25. 24.] 

Liturg. 3>. g. 1§. 
Friday Mattins. All 
Saints. Corp. Cl>r.. 
3rd Noct. 



a Or, " from " carry- 
ing " the basket " 
of clay for brick- 
making. 



b Exod. 17. 7. 



Incensa igni et suffossa : ab increpatione vultus 
Tui peribunt. 

Fiat manus Tua super virum dexteras Tiue : et 
super filium hominis quem confirmasti Tibi. 

Et lion discedimus a Te; vivificabis nos : et 
Nomen Tuum invocabimus. 

Domine Deus virtutum, converte nos : et 
ostende faciem Tuam, et salvi erimus. 



PSALMUS LXXX. 

EXSULTATE Deo adjutori nostro : jubilate 
Deo Jacob. 
Sumite psalmum, et date tympanum : psalterium 
jucunduin cum cithara. 

Buccinate in neomenia tuba : in insigni die 
solennitatis vestree : 

Quia praeceptum in Israel est : et judicium 
Deo Jacob. 

Testimonium in Joseph posuit illud, cum exiret 
de terra vEgypti : linguam quam non noverat 
audivit. 

Divertit ab oneribus dorsum ejus : manus ejus 
in cophmo servierunt. 

In tribulatione invocasti Me, et liberavi te : 
exaudivi te in abscondito tempestatis ; probavi 
te apud aquam contradictionis. 

Audi populus Meus et contestabor te : Israel 
si audieris Me, non erit in te deus recens, neque 
adorabis deum alienum. 

Ego enim sum Dominus Deus tuus, Qui eduxi 
te de terra iEgypti : dilata os tuum et implebo 
illud.. 

Et non audivit populus Meus vocem Meam : 
et Israel non intendit Mihi. 

Et dimisi eos secundum desideria cordis eorum : 
ibunt in adinventionibus suis. 



tion as applicable to the ancient Church of God among the 
children of Israel, and to the mystical Body of the True Vine. 

The wail of this Psalm carries back the mind to the prophecy 
of Moses, and to that of our Lord. The one had declared, 
among the threatenings with which he almost closed his 
work, "Thou shalt plant a vineyard, and shalt not gather 
the grapes thereof .... the fruit of thy land and all thy 
labours shall a nation which thou knowest not eat up " [Deut. 
xxviii. 30, 33] : and among the last words of our Lord were 
those, the meaning of which was so well understood by the 
Jews, "He shall come and destroy these husbandmen, and 
give the vineyard to others." [Luke xx. 16.] 

Thus the stream of pnmhecy is always found to be flowing 
in the same direction, leading us to the conclusion that as 
God's Providence brought out of Egyjit the Vine of the Jewish 
Church and planted it in the Mount of God, to take deep root 
and fill the land from the Mediterranean to the Jordan, and to 
be His own Vineyard, so did He "break down her hedge " 
and "give the vineyard to others," because of the fruitless- 
ness of the Vine through the wickedness of the husbandmen. 
The same prophecy teaches us that the Vineyard of the Lord 
is now planted in "a very fruitful field " and has taken deep 
root throughout the world, but that times of apostacy will 
yet come when the faithful part of Christ's Church will have 
to take up the words of this Psalm as the faithful Jews 
wailed out their sorrow before God during the Babylonish 
Captivity; In prospect of that time, and at all periods when 
afflictions befall the Church of Christ, the remembrance of 



our Lord's words, " I am the Vine, ye are the branches," may 
give comfort such as the Jews could not possess, teaching that 
the Church is so associated with the Lord Himself that 
nothing can finally overthrow it. And while she cries, " Turn 
us again, O Lord God of hosts," she can also say, "Let Thy 
hand be upon the Man of Thy right hand : and upon the Son 
of Man Whom Thou madest so strong for Thine own self." 
The sacramental Life of the Vine can never be destroyed, 
because it is the Life of Christ our God. 

PSALM LXXXI. 
As the previous mournful hymn of the Church represents 
Christ's mystical Body under the figure of a Vine, it seems to 
be with some mystical reason that this Psalm of the Church's 
triumph is entitled "upon Gittith," i.e. as the Septuagint 
translates it, "upon the winepress." For so, when the 
question is asked, "Who is this that cometh from Edom, 
with dyed garments from Bozrah ? this that is glorious in- His 
apparel, travelling in the greatness of His strength ? . . . . 
Wherefore art Thou red in Thine apparel, and Thy garments 
like him that treadeth in the wine-vat?" the triumphant Mes- 
siah answers, "I have trodden the winepress alone." So also 
the same Lord, speaking by Isaiah, speaks of the winepress 
which He has made in His vineyard [Isa. v. 2] ; in the parable 
which He spoke to the Jews He aJso uses the same figure [Matt, 
xxi. 33]; and in the last triumph of Christ and His Church there 
is "a winepress without the City, and blood came out of the 
winepress." [Rev. xiv. 20.] Thus it seems that the title of 



;8 4 



GLU Psalms. 



16th Day. [Ps. 82, 83. 



1 1 that My people would have hearkened 
unto Me : for if Israel had walked in My ways, 

15 I should soon have put down their enemies : 
and turned My hand against their adversaries. 

1G The haters of the Lord should have heen 
found liars : but their time should have endured 
for ever. 

17 "He should have fed them also with the 
finest wheat-Hour : and with honey out of the 
stony rock should I have satisfied thee. 

Day 16 EVENING PRAYER 
THE LXXXII. PSALM. 
Deus stetit. 

GOD standeth in the congregation of princes : 
He is a Judge among gods. 

2 How long will ye give wrong judgement : 
and accept the persons of the ungodly 1 

3 Defend the poor and fatherless : see that 
such as are in need and necessity have right. 

4 Deliver the out-cast and poor : save them 
from the hand of the ungodly. 

5 They will not be learned nor understand, 
but walk on still in darkness : all the foundations 
of the earth are out of course. 

6 I have said, Ye are gods : and ye are all the 
children of the most Highest. 

7 But ye shall die like men : and fall like one 
of the princes. 

8 Arise, O God, and judge Thou the earth : 
for Thou shalt take all heathen to Thine inherit- 
ance. 

THE LXXXIII. PSALM. 
Deus, quia siruilis ? 

HOLD not Thy tongue, O God, keep not 
still silence : refrain not Thy self, O God. 

2 For lo, Thine enemies make a murmuring : 
and they that hate Thee have lift up their head. 

3 They have imagined craftily against Thy 
people : and taken counsel against Thy secret 
ones. 



a Dent. 32. 13, 14. 



LXXXII. 

Hist. Asaph. Occa- 
sion unknown. 
Lihirg. S. If. 15- 
Frklay Mattins. 



LXXXIII. 
Hist. Asaph ; on the 
invasion of Judah 
in Jehoshaphnt's 
reign. [2 Chron. 
20. 21.] 

Litu*g. S. 1. 5!. 

Friday Mattins. 



Si populus Meus audisset Me : Israel si in viis 
Meis ambulasset : 

Pro nihilo forsitan inimicos eorum humiliassem : 
et super tribulantes eos misissem manum Meam. 

Inimici Domini mentiti sunt ei : et erit tem- 
pus eorum in saecula. 

Et cibavit eos ex adipe frumenti : et de petra 
melle saturavit eos. 



PSALMUS LXXXI. 

DEUS stetit in synagoga deorum : in medio 
autem deos dijudicat. 

Usquequo judicatis iniquitatem : et facies pec- 
catorum sumitis 1 

Judicate egeno et pupillo : humilem et pauperem 
justin cate. 

Eripite pauperem : et egenum de manu pecca- 
toris liberate. 

Nescierunt, neque intellexerunt ; in tenebris 
ambulant : movebuntur omnia fundamenta terra;. 

Ego dixi, Dii estis : et filii Excelsi omnes. 

Vos autem sicut homines moriemini : et sicut 
unus de principibus cadetis. 

Surge, Deus, judica terram : quoniam Tu 
haereditabis in omnibus gentibus. 



PSALMUS LXXXII. 

DEUS, quis similis erit Tibi 1 ne taceas, neque 
compescaris, Deus : 
Quoniam ecce inimici Tui sonuerunt : et qui 
oderunt Te extulerunt caput. 

Super populum Tuum malignaverunt consi- 
lium : et cogitaverunt adversus sanctos Tuos. 



this Psalm as well as its substance indicates it to be a hymn 
of victory for the Church when the days of her warfare are 
accomplished, and her sorrow is at au end. 

Thus at the new "beginning of months," the "solemn 
feast-day " when the "trumpet shall sound and the dead shall 
be raised," the song of joy is heard, "Sing we merrily unto 
God our strength," " Alleluia, for the Lord God Omnipotent 
reigneth." It is the song of the Church's deliverance from 
Egypt, and of her deliverance from ' ' the burden " of sin, and 
the death which comes from sin. 1 

In that day it will be plainly seen by all that the triumph 
of the people of God is the result of His mercy in Christ, and 
not of their own worthiness : that though the prayer has been 
going up continually, "Thy Kingdom come," yet the coming 
of that Kingdom has been hindered by the sins of Israel : 
that the words of this Psalm are literally true, "If Israel 
had walked in My ways, I should soon have put down their 
enemies :" and that even in her highest triumph "no man in 
Heaven, nor in earth, neither under the earth, will be able to 
open the Book, "or be found worthy to standin his own righteous- 
ness. The final interpretation of " Sing we merrily unto God 
our strength," will therefore be, " Worthy is the Lamb that 
was slain to receive power, and riches, and wisdom, and 
strength, and honour, and glory, and blessing." [Rev. v. 12.] 

1 It is not altogether without interest that the word translated "pots" 
(literally "baskets") is rendered by a word identical with our English 
" coffins," both in the LXX and the Vulgate. The practice of urn-burial 
is well known. 



PSALM LXXXII. 

When the Incarnate WOED stood before the Sanhedrin, 
the first verses of this Psalm were literally fulfilled : God — 
the Second Person of the Blessed Trinity inseparably united 
with Human Nature — standing in the congregation of princes, 
and the Judge of all the world among the judges. So also 
was the second verse literally fulfilled when wrong judgement 
was given against the Holy One, and the person of the ungodly 
murderer and rebel Barabbas accepted instead. "All the 
foundations of the earth" seemed indeed to be "out of course" 
when such terrible injustice could be done by judges who, on 
account of their most sacred office, had received from God 
Himself the name of "gods." The last words of our Lord's 
public ministrations were, "While ye have the light, believe 
in the light, that ye may be the children of light." But they 
walked on still in darkness, unwilling to learn from Him or 
to understand His words. Therefore the Jews were given up 
by God: "Ye shall die like men," while He Who stood 
before the unjust judges arose in the glory of His new King- 
dom to " take all the heathen to " that inheritance which His 
ancient people had despised. 

Such seems to be the prophetic and Christian meaning of 
this Psalm. Its meaning as a general exhortation to all 
judges is too obvious to need illustration. 

PSALM LXXXIII. 
A continuation of the call for judgement upon the enemies of 



16th Day. [Ps. 84.] 



Cf)C psate. 



585 



4 They have said, Come, and let us root them 
out, that they be no more a people : and that the 
name of Israel may be no more in remembrance. 

5 For they have cast their heads together with 
one consent : and are confederate against Thee ; 

6 The tabernacles of the Edomites, and the 
Ismaelites : the Moabites, and Hagarens ; 

7 Gebal, and Amnion, and Amalek : the Philis- 
tines, with them that dwell at Tyre. 

8 Assur also is joined with them : and have 
holpen the children of Lot. 

9 But do Thou to them as unto the Madianites : 
unto Sisera, and unto Jabin at the brook of 
Kison ; 

10 Who perished at Endor : and became as 
the dung of the earth. 

11 Make them and their princes like Oreb and 
Zeb : yea, make all their princes like as Zeba 
and Salmana; 

12 Who say, Let us take to our selves : the 
houses of God in possession. 

1 3 '" my God, make them like unto a wheel : 
and as the stubble before the wind ; 

14 Like as the fire that burnetii up the wood : 
and as the flame that consumeth the mountains. 

15 Persecute them even so with Thy tempest : 
and make them afraid with Thy storm. 

16 Make their faces ashamed, Lord : that 
they may seek Thy Name. 

17 Let them be confounded and vexed ever 
more and more : let them be put to shame and 
perish. 

18 And they shall know that Thou, AVhose 
Name is Jehovah : art only the most Highest 
over all the earth. 



THE LXXXIV. PSALM. 
Quam dilecta. 



Thou 



OHOW amiable are Thy dwellings 
Lord of hosts. 
2 My soul hath a desire and longing to enter 
into the courts of the Lord : my heart and my 
flesh rejoice in the living God. 



a Comp. Isa. 17. 13. 



LXXXIV. 
Hist. The Korah- 
ites. Occasion un- 
known. 

Laura. S>. g. $. 

Friday Mattins. 
Transfig., Dedic. of 
Church. 2nd Noct. 
All Saints, Corp. 
Chr., Many Con- 
fessors, 3rd Noct. 



Dixerunt, Venite et disperdamus eos de gente: 
et non memoretur nomen Israel ultra. 

Quoniam cogitaverunt unanimiter simul adver- 
sus Te : testamentum disposuerunt, tabernacula 
Idumasorum et Ismaelitae : 

Moab, et Agareni, Gebal, et Amnion, et Amalec : 
alienigenae, cum habitantibus Tyrum. 

Etenim Assur venit cum illis : facti sunt in 
adjutorium filiis Lot. 

Fac illis sicut Madian et Sisaraa : sicut Jabin 
in torrente Cison. 

Disperierunt in Endor : facti sunt ut stercus 
terrae. 

Pone principes eorum sicut Oreb et Zeb : et 
Zebee, et Salmana. 

Omnes principes eorum qui dixerunt : Haere- 
ditate possideamus sanctuarium Dei. 

Detjs meus, pone illos ut rotam : et sicut 
stipulam ante faciem venti. 

Sicut ignis qui comburit silvam : et sicut flam- 
ma comburens montes : 

Ita persequeris illos in tempestate Tua : et in 
ira Tua turbabis eos. 

Iniple facies eorum ignominia : et quaerent 
Nomen Tuum, Domine. 

Erubescant, et conturbentur in saeculum saeculi : 
et confundantur, et pereant. 

Et cognoscant quia Nomen Tibi Domintjs : Tu 
solus Altissimus in omni terra. 



PSALMUS LXXXIII. 

QUAM dilecta tabernacula Tua, Domine vir- 
tutum : concupiscit et deficit anima mea in 
atria Domini. 

Cor meum et caro mea : exsultaverunt in Deum 
vivum. 



Christ and His Church is to be found in this Psalm. At the 
time of the great Diocletian persecution a general attempt 
was made throughout the world to destroy the Church, and 
the words of the fourth verse are strongly illustrated by the 
heathen monuments of the day, which declared that Chris- 
tianity had been overthrown, and its very name blotted out. 
The agreement of the Ciesars who governed the Roman world 
in such an universal persecution may be represented by the 
confederation of the ten nations named in the sixth, seventh, 
and eighth verses. Notwithstanding the fierceness of this 
terrible persecution, the Church was so far from being rooted 
out as that it should be no more a people, and the name of 
Christ's Israel no more had in remembrance, that it arose from 
its ashes to a life of greater vigour than before, and within a 
few years was the one recognized religion of the very empire 
which had attempted its extermination. 

Such a general persecution of the Church has never again 
occurred, but there is a continuous confederacy of its various 
foes, who are the representatives of the ten nations named in 
this Psalm. Some entirely reject the Lord Jesus Christ, as 
the Heathen and the utter Infidel. Some recognize Him, in 
a certain sense, as the Mahometans, and the various sects of 
(falsely so called) " Unitarian " heretics. Some recognize the 
Person of the Lord, but deny His work in His mystical Body. 
Some, by their wickedness, practically reject both Him and 
His work, though they may theoretically acknowledge Him. 
All these various classes are among the enemies of God who 
"make a murmuring," and in their hatred "lift up their 



head " whenever favourable opportunities occur of opposing 
Christ and His Church. 

But the mystical meaning of the Psalm has probably a pro- 
phetic aspect which bears reference to the enmity and opposi- 
tion of Antichrist in the last time. In him all the various 
opponents of the Church will find a " head " whom they may 
" lift up " against Christ, as one professing himself to be God 
in the place of the Lord Jesus, and accepting Divine worship 
in the Church. Thus, perhaps, the ten nations of the Psalm 
find their parallel in the ten kingdoms of Antichrist ; and the 
final " Come, let us root them out," is represented by the pro- 
phetic record, that he caused "that as many as would not 
worship the image of the beast should be killed." [Rev. xiii. 
15.] 

PSALM LXXXIV. 

This is the prayer of the Anointed of the Lord, our Saviour 
Jesus Christ, expressing the longing of His Soul while on 
earth ; a longing which was revealed in its suffering form 
when He said, " Foxes have holes, and birds of the air have 
nests, but the Son of Man hath not where to lay His head." 
All the creatures of God found a resting-place in the loving 
care and Providence of their Maker, but the Son of Man 
looked on afar at the Presence of His Father as One 'Who had 
taken upon Himself the form of sinful man, of man cast out of 
the Paradise of God. "The Man," therefore, whose blessed- 
ness is proclaimed in the fifth verse is the same Man Who 
is set before us in the very first words of the Book of Psalms ; 



5 86 



€be Psalms. 



16th Day. [Ps. 85.] 



3 Yea, the sparrow hath found her an house, 
and the swallow a nest where she may lay her 
young : even Thy altars, O Lord of hosts, my 
King and my God. 

4 Blessed are they that dwell in Thy house : 
they will be alway praising Thee. 

5 Blessed is the man whose strength is in 
Thee : in whose heart are Thy ways. 

6 Who going through the vale of "misery use 
it for a well : and the pools are filled with water. 

7 They will go from strength to strength : and 
unto the God of gods appeareth every one of 
them in Sion. 

8 O Lord God of hosts, hear my prayer : 
hearken, O God of Jacob. 

9 Behold, O God our defender : and look 
upon the face of Thine Anointed. 

10 For one day in Thy courts : is better than 
a thousand. 

11 * I had rather be a door-keeper in the 
house of my God : than to dwell in the tents of 
ungodliness. 

12 For the Lord Gob is a light and defence : 
the Lord will give grace and worship, and no 
good thing shall He withhold from them that live 
a godly life. 

13 Lord God of hosts : blessed is the man 
that putteth his trust in Thee. 

THE LXXXV. PSALM. 
Benedixisti, Domine. 

IORD, Thou art become gracious unto Thy 
J land : Thou hast turned away the captivity 
of Jacob. 

2 Thou hast forgiven the offence of Thy 
people : and covered all their sins. 

3 Thou hast taken away all Thy displeasure : 
and turned Thy self from Thy wrathful indigna- 
tion. 

4 Turn us then, O God our Saviour ; and let 
Thine anger cease from us. 

5 Wilt Thou be displeased at us for ever : and 
wilt Thou stretch out Thy wrath from one gene- 
ration to another 1 ? 

6 Wilt Thou not turn again, and quicken us : 
that Thy people may rejoice in Thee? 

7 Shew us Thy mercy, O Lord : and grant us 
Thy salvation. 

8 I will hearken what the Lord God will say 
concerning me : for He shall speak peace unto 



a LXX., of weep- 
ing. 



h See Annol. Bible. 
ii. 687. 



LXXXV. 

Hist. The Korah- 
ites. Occasion un- 
known. 

Lititrg. Christmas 
Day Mattins. Si. 
?§■!§. Friday Mat- 
tins. Christmas. 
Dedic. of Church, 
2nd Noct. 



Etenim passer invenit sibi domum et turtur 
nidum sibi : ubi reponat pullos suos : 

Altaria Tua, Domine virtutum : Rex meus, et 
Deus meus. 

Beati qui habitant in domo Tua, Domine : in 
sa3cula saeculorum laudabunt Te. 

Beatus vir cujus est auxilium abs Te : ascen- 
siones in corde suo disposuit, in valle lachryma- 
rum, in loco quern posuit. 

Etenim benedictionem dabit legislator ; ibunt 
de virtute in virtutem : videbitur Deus deorum 
in Sion. 

Domine, Deus virtutum, exaudi orationem 
meam : auribus percipe Deus Jacob. 

Protector noster aspice, Deus : et respice in 
faciein Christi Tui : 

Quia melior est dies una in atriis Tuis : super 
millia. 

Elegi abjectus esse in domo Dei mei : magis 
quam habitare in tabernaculis peccatorum. 

Quia misericordiam et veritatem diligit Deus : 
gratiam et gloriam dabit Dominus. 

Non privabit bonis eos qui ambulant in inno- 
centia : Domine virtutum, beatus homo qui sperat 
inTe. 



PSALMUS LXXXIV. 

BENEDIXISTI, Domine, terram Tuam : aver- 
tisti captivitatem Jacob. 

Remisisti iniquitatem plebis Tua? : operuisti 
omnia peccata eorum. 

Mitigasti omnem iram Tuam : avertisti ab ira 
indignationis Tuse. 

Converte nos, Deus salutaris noster : et averte 
iram Tuam a nobis. 

Nunquid in asternum irasceris nobis 1 aut ex- 
tendes iram Tuam a generatione in generationetn. 

Deus, Tu conversus vivificabis nos : et plebs 
Tua ketabitur in Te. 

Ostende nobis, Domine, misericordiam Tuam : 
et salutare Tuum da nobis. 

Audiam quid loquatur in me, Dominus Deus : 
quoniam loquetur pacem in plebem Suam : 



and the blessedness here spoken of is that arising from His 
entire submission of His heart to the ways of the Divine Pro- 
vidence and purpose respecting the redemption of mankind. 
By such submission His "strength" was elevated above the 
strength of even the holiest humanity, and became a super- 
human, Divine strength, a strength in God, "mighty to save." 
Thus endowed with the power of the Incarnation, our Lord 
passed through the " vale of misery," making His Humiliation 
a fountain or well of life, as if the tears which He shed had become 
inexhaustible " pools " of living water springing up into ever- 
lasting life. Such is the strength of our Lord's Incarnation on 
earth ; but "they ' will go from strength to strength, and unto the 
God of gods appeareth every one of them in Sion." Jesus Tri- 
umphant is even more " mighty to save " than Jesus Suffering ; 
the Intercessor offering His Sacrifice before the Throne is 
even more the " Strength of Israel " than the Saviour offering 

' The frequent interchange of pronouns is here again illustrated. Cora- 
pare notes at pp. 505, 522. 



that Sacrifice upon the Cross. Let us look, therefore, not 
only on the Crucifix, setting forth His Passion before our eyes, 
but let us also hear the words of the angel, " He is not here, 
but is risen," and behold in the vacant Cross, as in the empty 
tomb, the Sign of the Son of Man's continual Sacrifice of Inter- 
cession ; a passing from the strength of earth to the strength 
of Heaven. By such an Ascension did the Son of Man find 
the aspirations of His heart fulfilled, that His human heart 
and flesh should rejoice in the living God, entering into His 
courts, and dwelling there for an eternal " day." 

From such a view of this Psalm it is easy to see also that it 
reveals Christ praying for His mystical Body that it may be 
glorified by its final reception into the Divine Presence. 
Here the Church of God is in the " vale of tears," but the 
everlasting benediction of God will go forth upon its work as 
the Church Militant in a state of grace, so that though "weep- 
ing may endure for anight, joy cometh in the morning," when 
it enters on a state of glory. " But we all, with open face 
beholding as in a glass the glory of the Lord, are changed into 



17th Day. [Ps. 86 



Cbe Psalms. 



5«7 



His people, and to His saints, that they turn not 
again. 

9 For His salvation is nigh them that fear 
Him : that glory may dwell in our land. 

10 Mercy and truth are met together : right- 
eousness and peace have kissed each other. 

11 Truth shall flourish out of the earth : and 
righteousness hath looked down from heaven. 

12 Yea, the Lord shall shew loving-kindness : 
and our land shall give her increase. 

13 Eighteousness shall go before Him : and 
He shall direct His going in the way. 

Day 17. MORNING PRAYER. 
THE LXXXVI. PSALM. 

Inclina, Domine. 

BOW down Thine ear, O Lord, and hear me : 
for I am poor and in misery. 

2 Preserve Thou my soul, for I am holy ; my 
God, save Thy servant that putteth his trust in 
Thee. 

3 Be merciful unto me, O Lord : for I will 
call daily upon Thee. 

4 Comfort the soul of Thy servant : for unto 
Thee, O Lord, do I lift up my soul. 

5 For Thou, Lord, art good and gracious ; 
and of great mercy unto all them that call upon 
Thee. 

6 Give ear, Lord, unto my prayer : and pon- 
der the voice of my humble desires. 

7 In the time of my trouble I will call upon 
Thee : for Thou hearest me. 

8 Among the "gods there is none like unto 
Thee, Lord : there is not one that can do as 
Thou doest. 

9 All nations whom Thou hast made shall 
come and worship Thee, O Lord : and shall 
glorify Thy Name. 

10 For Thou art great, and doest wondrous 
things : Thou art God alone. 

1 1 Teach me Thy way, O Lord, and I will 
walk in Thy truth : O *knit my heart unto Thee, 
that I may fear Thy Name, 

12 1 will thank Thee, Lord my God, with 
all my heart : and will praise Thy Name for ever- 
more. 



LXXXVI. 

Hist. David; before 
Absalom's rebel- 
lion. 

Liturg. St. g. ¥?• 
Friday Mattins. 
Epiphany. 2nd 

Noct. Name of 
Jesus, 3rd Noct. 



a Or, mighty ones. 
[Conifi. Exod. 15. 
ir.marg. Ps.8g. 7.] 



£t super sanctos Suos : et in eos qui conver- 
tuntur ad cor. 

Veruntamen prope timentes Eum salutare 
Ipsius : ut inhabitet gloria in terra nostra. 

Misericordia et Veritas obviaverunt sibi : jus- 
titia et pax osculatse sunt. 

Veritas de terra orta est : et justitia de ccelo 
prospexit. 

Etenim Dominus dabit benignitatem : et terra 
nostra dabit fructum suum. 

Justitia ante Eum ambulabit : et ponet in via 
gressus Suos. 



PSALMUS LXXXV. 

INCLINA, Domine, aurem Tuam, et exaiidi 
me : quoniam inops et pauper sum ego. 
Custodi animam meam, quoniam sanctus sum : 
salvum fac servum Tuum, Deus meus, sperantem 
inTe. 

Miserere mei, Domine, quoniam ad Te clamavi 
tota die ; lastifica animam servi Tui : quoniam ad 
Te, Domine, animam meam levavi. 



Quoniam Tu, Domine, suavis, et mitis ; 
multaa misericordiae omnibus invocantibus Te. 



et 



Auribus percipe, Domine, orationem meam : 
intende voci deprecationis mese. 

In die tribulationis meae clamavi ad Te : quia 
exaudisti me. 

Non est similis Tui in diis, Domine : et non 
est secundum opera Tua, 

Omnes gentes quascunque fecisti, venient et 
adorabunt coram Te, Domine : et glorificabunt 
Nomen Tuum. 

Quoniam magnus es Tu, et faciens mirabilia : 
Tu es Detjs solus. 

Deduc me, Domine, in via Tua, et ingrediar in 
veritate Tua : laetetur cor meum ut timeat 
Nomen Tuum. 

Confitebor Tibi, Domine, Decs meus, in toto 
corde meo ; et glorificabo Nomen Tuum in seter- 



the same image from glory to glory, even as by the Spirit of 
the Lord." 

In viewing the Psalm as the words of our Blessed Lord, we 
shall also find the key to its use as the words of His members. 
Nothing else uttered by human lips ever so fully expressed 
the longing which the devout soul, especially in seasons of 
sorrow, has to "depart and be with Christ" even in. " the 
lowest room." Oh, how much rather the most abject place in 
"the house not made with hands," than the highest throne in 
the mystical Babylon ! How infinite the blessings of one day 
in Heaven, compared to all that earth can furnish in three- 
score years and ten ! 

PSALM LXXXV. 

The Incarnation of our Blessed Lord was the true turning 
away of the Captivity of God's people, and His speaking of 
peace to them ; so that this Psalm has been appropriated, 
time immemorial, to the celebration of His Nativity, when a 
multitude of the heavenly host was heard " praising God, and 
saying, Olory to God in the highest, and on earth peace, 
goodwill towards men." To Him Who is the Prince of Peace, 
Who said of Himself, "I am the Way, the Truth, and the 
Life," and Whose perfect Righteousness fits Him to be the 



Judge of all men, to Him and to His work alone such words 
as those of the ninth and f ollowing verses belong : and in His 
constant declarations, " The Kingdom of Heaven is at hand," 
" The Kingdom of God is come nigh unto you," " The King- 
dom of God is within you," the Psalmist's prophecy is ful- 
filled, "For His salvation is nigh them that fear Him." 

The penitential tone of verses 4-7 shows that this Psalm 
looks also prophetically to the Second Coming of our Lord, 
and the "quickening" of the general resurrection. Until 
then the Church is going through a second captivity, since it 
cannot before enter upon the full glory of its inheritance. 
When that captivity draws to a close, the Prince of Peace will 
again fulfil the eleventh verse — He that is "called Faithful 
and True " going forth "in righteousness" to "judge and 
make war," that " glory may dwell in our land " by the sub- 
jugation of all evil. 

PSALM LXXXVI. 

The central idea of this Psalm is to be found in the central 
verse, the ninth, which doubtless gives the koy to its use as 
an Epiphany Psalm in the ancient system of the Church. It 
is entitled "A Prayer of David," and is to be taken as the 
supplication of Him Whom David prefigured. In "the time 



5 88 



Cfje psalms. 



17th Day. [Ps. 87, 88.] 



13 "For great is Thy mercy toward me : and 
Thou hast delivered my soul from the nethermost 
hell. 

14 God, the proud are risen against me : 
and the congregations of naughty men have 
sought after my soul, and have not set Thee 
before their eyes. 

15 But Thou, O Lord God, art full of com- 
passion and mercy : long-suffering, plenteous in 
goodness and truth. 

16 turn Thee then unto me, and have mercy 
upon me : give Thy strength unto Thy servant, 
and help the son of Thine handmaid. 

17 Shew some token upon me for good, that 
they who hate me may see it, and be ashamed : 
because Thou, Lord, hast holpen me and com- 
forted me. 

THE LXXXVII. PSALM. 
Fundamenta ejus. 

HER foundations are upon the holy hills : the 
Lord loveth the gates of Sion more than 
all the dwellings of Jacob. 

2 Very excellent things are spoken of thee : 
thou city of God. 

. 3 I will think upon Rahab and Babylon : with 
them that know me. 

4 Behold ye the Philistines also : and they of 
Tyre, with the b Morians ; lo, there was He born. 

5 And of Sion it shall be reported that He 
was born in her : and the most High shall stab- 
lish her. 

6 The Lord shall rehearse it when He writeth 
up the people : that He was born there. 

7 The singers also and trumpeters shall He 
rehearse : All my fresh springs shall be in Thee. 



o 



THE LXXXVIII. PSALM, 
Domine Deus. 

LORD God of my salvation, I have cried 
day and night before Thee : O let my 



a Ps. 16. io. Acts 
2. 3r. [Matt. 16. 18. 
Jonah 2. 2. Col. i. 
>3-J 



LXXXVII. 

Hist. The Korah- 
ites ; at the build- 
ing of the Temple 
platform. 

Liturg. 5b. 1. fg. 
Friday Mattins, 
Circumc, Dedic. of 
Church., B. V. M., 
Virg. and Matr., 
2nd Noct. 



b i.e. The Moors. 



LXXXVIII. 

Hist. Heman. Oc- 
casion unknown. 

Liturg. Good Fri- 
day Evensong. £?. 
■§.?§. Friday Mat- 
tins. Good Friday, 
Easter Eve, 3rd 
Noct. 

Eastern. A daily 
Morning Psalm. 

Passion Ps. 6. 



Quia misericordia Tua magna est super me : et 
eruisti animam meam ex inferno inferiori. 

Deus, iniqui insurrexerunt super me, et syna- 
goga potentium qusesierunt animam meam : et 
non proposuerunt Te in conspectu suo. 

Et Tu, Domine Deus, miserator et misericors : 
patiens, et multa? misericordise, et verax, 

Respice in me et miserere mei ; da imperium 
Tuum puero Tuo : et salvum fac filium ancilhe 
Tu<e. 

Fac mecum signum in bono, ut videant qui 
oderunt me, et confundantur : quoniam Tu, 
Domine, adjuvisti me, et consolatus es me. 



PSALMUS LXXXVI. 

FUNDAMENTA ejus in montibus Sanctis : 
diligit Dominus portas Sion super omnia 
tabernacula Jacob. 

Gloriosa dicta sunt de te : civitas Dei. 

Memor ero Rahab et Babylonis : scientium me. 

Ecce alienigenaj, et Tyrus, et populus iEthio- 
pum : hi fuerunt Illic. 

Nunquid Sion dicet, Homo, et homo natus est 
in ea : et Ipse fundavit earn Altissimus 1 

Dominus narrabit in scripturis populorum : et 
principum horum qui fuerunt in ea. 

Sicut Letantium omnium : habitatio est in Te. 



PSALMUS LXXXVII. 

DOMINE Deus salutis mese : in die clamavi 
et nocte coram Te. 



of His trouble," even when " He groaned in the spirit " again 
and again, He was able to say, " Father, I thank Thee that 
Thou hast heard Me." So also when He said, "Now is My 
Soul troubled, and what shall I say ? Father, save Me from 
this hour ? But for this cause came I unto this hour ; Father, 
glorify Thy Name. Then came there a voice from heaven, 
saying, I have both glorified it, and will glorify it again." 
Thus the perfect obedience of the Son of Man when He was 
"poor and in misery " brought for His Human Nature the 
highest Epiphanies of Divine glory, and eventually brought 
all nations to come and worship Him, and glorify His Name. 
"And they sing the song of Moses, the servant of God, and 
the song of the Lamb, saying, Great and marvellous are Thy 
works, Lord God Almighty ; just and true are Thy ways, 
Thou King of saints. Who shall not fear Thee, Lord, and 
glorify Thy Name ? For Thou only art holy ; for all nations 
shall come and worship before Thee ; for Thy judgements are 
made manifest." Only He Who is " King of saints," and to 
Whom all saints and angels sing " Thou only art holy," could 
say in its full sense, " I am holy ; " and thus the Song of Moses 
and of the Lamb is a suitable Antiphon to this Psalm, striking 
the mystical key-note of its Christian use. The Son of God 
became "poor "that He might make many rich. He was 
despised and rejected of men in His "misery " that He might 
bring many sons unto glory [Heb. ii. 10] : fie was "made in 
the form of a servant " that fie might enfranchise many from 
the bondage of Satan to the perfect freedom of God : He 
prayed as with the voice of a sinner, that bearing the sins of 
the whole world, He might lead forth His people "from the 
nethermost Hell." He thus went through all the travail of 



His Soul that He might see "some token for good," and be 
" satisfied " with the mighty results of His Sufferings; that 
the great work of man's redemption might be accomplished ; 
and that hereafter the " token for good " may be shewed before 
all men in the sign of the Son of Man which shall appear as a 
cross of suffering transformed into a banner of triumph ; at 
whose appearing ' ' they which pierced Him " shall look on His 
transfigured wounds, and acknowledge Him for their Judge. 

With careful and reverent reserve this Psalm may be used 
by the members of Christ as His Voice speaking in them. 
The bracketed references at verse 13 will indicate how far 
Christ's own words respecting Himself may be adopted by 
Christians respecting themselves ; and a due appreciation of 
this and similar Psalms in their highest sense will be the best 
preservative against a presumptuous application of them. 

PSALM LXXXVII. 

Whatever application this Psalm may originally have had 
to the earthly Sion has been transfigured and glorified by the 
subsequent Revelation of the City of God in the prophetic 
vision of St. John. Of the New Jerusalem it was predicted, 
"It shall come to pass in the last days that the mountain of 
the Lord's house shall be established in the top of the moun- 
tains, and shall be exalted above the hills, and all nations 
shall flow unto it ; " and of this St. John had a glorious vision 
long after the earthly Sion had been destroyed, when "he 
carried me away in the spirit to a great and high mountain, 
and showed me that great city, the holy Jerusalem, descend- 
ing out of Heaven from God, having the glory of God ; and 



17th Day. [Ps. 88.] 



Cbe Psalms. 



589 



prayer enter into Thy presence, incline Thine ear 
unto my calling. 

2 For my soul is full of trouble : and my life 
draweth nigh unto hell. 

3 I am counted as one of them that go down 
into the pit : and I have been even as a man that 
hath no strength. 

4 Free among the dead, like unto them that 
are wounded, and lie in the grave : who are out 
of remembrance, and are cut away from Thy 
hand. 

5 Thou hast laid me in the lowest pit : in a 
place of darkness and in the deep. 

6 Thine indignation lieth hard upon me : and 
Thou hast vexed me with all Thy storms. 

7 Thou hast put away mine acquaintance far 
from me : and made me to be abhorred of them. 

8 I am so fast in prison : that I cannot get 
forth. 

9 My sight faileth for very trouble : Lord, I 
have called "daily upon Thee, I have stretched 
forth my hands unto Thee. 

10 Dost Thou shew wonders among the dead : 
or shall the dead rise up again, and praise Thee 1 

11 Shall Thy lovingkindness be shewed in the 
grave : or Thy faithfulness in destruction 1 

12 Shall Thy wondrous works be known in 
the dark : and Thy righteousness in the land 
where all things are forgotten? 

13 Unto Thee have I cried, O Lord : and 
early shall my prayer come before Thee. 

14 Lord, why abhorrest Thou my soul : and 
hiclest Thou Thy face from me 1 

15 1 am in misery, and like unto him that is 
at the point to die : even from my youth up ; * 
Thy terrors have I suffered with a troubled mind. 

16 Thy wrathful displeasure goeth over me : 
and the fear of Thee hath undone me. 

17 They came round about me "daily like 
water : and compassed me together on every side. 

18 c My lovers and friends hast Thou put away 
from me : and hid mine acquaintance out of my 
si.uht. 



a i.e. All the day. 



6 The " : " ought to 
be placed after 
"youth up." See 
footnote 2. 



■ Matt. 26. 56. 



Intret in conspectu Tuo oratio mea : inclina 
aurem Tuam ad precem meam : 

Quia repleta est malis anima mea : et vita mea 
inferno appropinquavit. 

^stimatus sum cum descendentibus in lacum : 
f actus sum sicut homo sine adjutorio, inter mor- 
tuos liber. 

Sicut vulnerati, dormientes in sepulchris, quo- 
rum non es memor amplius : et ipsi de manu Tua 
repulsi sunt. 

Posuerunt me in lacu inferiori : in tenebrosis 
et in umbra mortis. 

Super me confirmatus est furor Tuus : et omnes 
fluctus Tuos induxisti super me. 

Longe fecisti notos meos a me : posuerunt me 
abominationem sibi. 

Traditus sum et non egrediebar : oculi mei 
languerunt prae inopia. 

Clamavi ad Te, Domine : tota die expandi ad 
Te manus meas. 

Nunquid mortuis facies mirabilia : aut medici 
suscitabunt, et confitebuntur Tibi 1 

Nunquid narrabit aliquis in sepulchro miseri- 
cordiam Tuam : et veritatem Tuam in perditione ? 

Nunquid cognoscentur in tenebris mirabilia 
Tua : et justitia Tua in terra oblivionis 1 

Et ego ad Te, Domine, clamavi : et mane 
oratio mea prajveniet Te. 

Ut quid, Domine, repellis orationem meam : 
avertis faciem Tuam a me 1 

Pauper sum ego et in laboribus a juventute 
mea : exaltatus autem, humiliatus sum et contur- 
batus. 

In me transierunt irse Tuae : et terrores Tui 
conturbaverunt me. 

Circundederunt me sicut aqua tota die : circun- 
dederunt me simul. 

Elongasti a me amicuni et proximum : et notos 
meos a rniseria. 



her light was like unto a stone most precious, even like a 
jasper stone, clear as crystal ; and had a wall great and high, 
and had twelve gates, and at the gates twelve angels, and 
names written thereon, which are the names of the twelve 
tribes of the children of Israel ; . . . and the wall of the city 
had twelve foundations, and in them the names of the twelve 
apostles of the Lamb." This city had already been spoken of 
also by St. Paul : " But ye are come to mount Sion, and unto 
the city of the living God, the heavenly Jerusalem," "built 
upon the foundation of the Apostles and Prophets, Jesus 
Christ Himself being the chief corner-stone ; " and to the 
same our Lord referred when He said, " Upon this Rock I will 
build My Church ; and the gates of Hell shall not prevail 
against it." Thus the New Testament rings out a clear Anti- 
phon to this Psalm, "I saw the holy city, new Jerusalem, 
coming down from God, out of Heaven, prepared as a bride 
adorned for her husband " ' [Rev. xxi. 2] — a city belonging to all 
the peoples of the world, and in which Christ is ever being 
born, through the increase of His mystical Body. 

PSALM LXXXVIII. 
Nothing but the Passion of our Blessed Redeemer can give 
the key to the mournful words of this Psalm ; and as the holy 

1 It is pointed out by a modern commentator on the Psalms that the use 
of the words " spoken of" in verse 2 is identical with that in Canticles 
viii. 8, and has reference to betrothal, " With glorious promises He claim- 
eth thee as His bride." [Thruit- on Ike Psalms, ii. 90.] 



Name Jesus, though often borne by men before it was adopted 
by the Saviour, can never again be reverently used by them, 
so if this Psalm ever expressed the personal experience of 
David or any other saint, it has yet now become too sacred to 
be applied to any but Christ : in Whose Name it is sung by 
His mystical Body. No other Psalm expresses so fully the 
profundity of the spiritual darkness which overwhelmed the 
Soul of the suffering Jesus on the Cross, or expresses it so 
utterly without the breaking in upon it of one hopeful ray of 
light. We are almost compelled to go even further, and to 
receive the Psalm as a Divine revelation of a darkness beyond 
the Cross which is not referred to in the holy Gospel ; for all 
the expressions in the Psalm refer to death as past, and to the 
state after death as that which is present to the mind of the 
speaker. 2 

But such an interpretation, in a literal form, seems to be 
inconsistent with our Lord's last words, " It is finished," and 
" Father, into Thy hands I commend My spirit. " It is safer, 
therefore, to suppose that the darkness of the state after death 
formed part of our Lord's Sufferings by anticipation, that the 
actual Descent into Hell was a part of the Resurrection Victory, 
and that the misery of God's "wrathful displeasure" with 
sinners after deatli formed part of those unknown Sufferings 
which were veiled by the " darkness over all the earth," and 
the evidence of which is condensed into the awful cry, " My 

- The one apparent exception, verso 15, is not really so. The "point is 
so placed as to interfere with the tme meaning, which is. " From my youth 
U)i 1 have been at the point to die." (See the Vulgate and the Bible Version. 



59Q 



Cbe Psalms. 



17th Day. [Ps. 89.] 



Day 17. EVENING PRAYER. 
THE LXXXIX. PSALM. 

Misericordias Domini. 

MY song shall be ahvay of the lovingkind- 
ness of the Lord : with my mouth will 
I ever be shewing Thy truth from one generation 
to another. 

2 For I have said, Mercy shall be set up for 
ever : Thy truth shalt Thou stablish in the 
heavens. 

3 I have made a covenant with My chosen : I 
have sworn unto David My servant ; 

4 Thy seed will I stablish for ever : and set 
up thy throne from one generation to another. 

5 O Lord, the very heavens shall praise Thy 
wondrous works : and Thy truth in the congrega- 
tion of the saints. 

6 For who is he among the clouds : that shall 
be compared unto the Lord 1 

7 And what is he among the " gods : that 
shall be like unto the Lord? 

8 God is very greatly to be feared in the 
council of the saints : and to be had in reverence 
of all them that are round about Him. 

9 Lord God of hosts, who is like unto 
Thee : Thy truth, most mighty Lord, is on 
every side. 

10 Thou rulest the raging of the sea : Thou 
stillest the waves thereof when they arise. 

11 Thou hast subdued Egypt, and destroyed 
it : Thou hast scattered Thine enemies abroad 
with Thy mighty arm. 

12 The heavens are Thine, the earth also is 
Thine : Thou hast laid the foundation of the 
round world, and all that therein is. 

13 Thou hast made the north and the south ; 
Tabor and Hermon shall rejoice in Thy Name. 

14 Thou hast a mighty arm : strong is Thy 
hand, and high is Thy right hand. 

15 Righteousness and equity are the habita- 
tion of Thy seat : mercy and truth shall go before 
Thy face. 

16 Blessed is 
rejoice in Thee : 
Thy countenance. 

1 7 Their delight shall be daily in Thy Name ; 
and in Thy righteousness shall they make their 
boast. 



the people, O Lord, that can 
they shall walk in the light of 



LXXXIX. 

Hist. Ethan ; on 
Sliishak's invasion. 

LiCurg. Christmas 
Day, Evensong. 
». g. $. Friday 
Mattins. Christmas, 
3rd Noct. 



a Or, the mighty. 
\Comp. Fss. 29. 1 ; 
86. 8.] 



PSALMUS LXXXVIII. 

MISERICORDIAS Domini : in sternum 
cantabo. 

In generationem et jrenerationem : annuntiabo 
veritatem Tuam in ore meo. 

Quoniam dixisti, in aeternuni misericordia aecli- 
ficabitur in ccelis : praeparabitur Veritas Tua in 
eis. 

Disposui testamentum electis Meis : juravi 
David servo Meo, Usque in aeternum prasparabo 
semen tuum. 

Et aedificabo in generationem et generationem : 
sedem tuam. 

Confitebuntur cceli mirabilia Tua, Domine : 
eteniin veritatem Tuam in ecclesia sanctorum. 

Quoniam quis in nubibus aequabitur Domino : , 
similis erit Deo in filiis Dei 1 



Deus qui glorificatur in consilio sanctorum : 
magnus et terribilis super omnes qui in circuitu 
Ejus sunt. 

Domine, Deus virtutum, quis similis Tibi 1 
potens es, Domine, et Veritas Tua in circuitu Tuo. 

Tu dominaris potestati maris : motum autem 
fluctuum ejus Tu mitigas. 

Tu humiliasti, sicut vulneratum, superbum : in 
brachio virtutis Tuaa dispersisti inimicos Tuos. 

Tui sunt cceli, et Tua est terra : orbem terraa 
et plenitudinem ejus Tu fundasti ; aquilonem et 
mare Tu creasti. 

Thabor et Hermon in Nomine Tuo exsulta- 
bunt : Tuum brachium cum potentia. 

Firmetur manus Tua, et exaltetur dextera Tua : 
justitia et judicium praeparatio sedis Tuae. 

Misericordia et Veritas precedent faciem Tuam : 
beatus populus, qui scit jubilationem. 

Domine, in lumine vultus Tui ambulabunt, et 
in Nomine Tuo exsultabunt tota die : et in justitia 
Tua exaltabuntur. 



God, My God, why hast Thou forsaken Me ? " As the fear of 
death entered into His Sufferings, so also did the fear of what 
comes after death form a part of them. Thus " I am counted 
as one of them that go down into the pit " may be interpreted 
in the same manner as " He was numbered' with the trans- 
gressors : " viz. that He bore all the shame of a transgressor 
though He was not actually one, and that, being "made sin 
for us," He suffered the full punishment of sin — privation of 
the Divine Presence — though He did not suffer during His 
vicarious but triumphant descent into the kingdom of Satan. 

Beyond this general indication of the manner in which this 
Psalm applies to Christ's Passion it may be undesirable to go, 
for when once the pervading sense of it has been perceived, 
the details are so plain that they are scarcely in. need of 
further explanation, and may be more reverently left without 
it. 

PSALM LXXXIX. 

This song of the Lord's loving-kindness celebrates the 

1 So when Matthias was made an Apostle, it is said " he was numbered 
with the eleven Apostles." 



Nativity of our Blessed Saviour, and the establishment of the 
true David's spiritual seed by virtue of His Incarnation, and 
of the results which followed therefrom. "For unto us a 
Child is born, unto us a Son is given, and the government 
shall be upon His shoulder ; and His Name shall be called 
Wonderful, Counsellor, The mighty God, The everlasting 
Father, The Prince of Peace. Of the increase of His govern- 
ment and peace there shall be no end, upon the throne of 
David, and upon his kingdom, to order it, and to establish it 
with judgement and with justice, from henceforth, even for 
ever." " I will make an everlasting covenant with you, even 
the sure mercies of David. " " He shall be great, and shall be 
called the Son of the Highest, and the Lord God shall give 
unto Him the throne of His father David : and He shall reign 
over the house of Jacob for ever : and of His Kingdom there 
shall be no end." 

Thus the Psalm praises God, first for the fulfilment of His 
promise in raising up a Messiah from the seed of David ; and 
secondly, for establishing the seed of the Messiah Himself in 
a perpetual succession from one generation to another. It is 
also to be understood, in part, as a song of praise to Christ 



17th Day. [Ps. 89.] 



Cbe psalms. 



591 



1 8 For Thou art the glory of their strength : 
and in Thy lovingkindness Thou shalt lift up 
our horns. 

19 For the Lord is our defence : the Holy 
One of Israel is our King. 

20 Thou spakest sometime in visions unto Thy 
saints, and saidst : I have laid help upon one 
that is mighty ; I have exalted one chosen out of 
the people. 

211 have found David My servant : with My 
holy oil have I anointed him. 

22 My hand shall hold him fast : and My 
arm shall strengthen him. 

23 The enemy shall not be able to do him 
violence : the son of wickedness shall not hurt 
him. 

24 I will smite down his foes before his face : 
and plague them that hate him. 

25 My truth also and My mercy shall be with 
him : and in My Name shall his horn be exalted. 

26 I will set his dominion also in the sea : and 
his right hand in the ° floods. 

27 He shall call Me, Thou art my Father : 
my God, and my strong salvation. 

28 And I will make him My first-born : 
higher than the kings of the earth. 

29 My mercy will I keep for him for ever- 
more : and My covenant shall stand fast with 
him. 

30 His seed also will I make to endure for 
ever : and his throne as the days of heaven. 

31 But if his children forsake My law : and 
walk not in My judgements ; 

32 If they break My statutes, and keep not 
My commandments : I will visit their offences 
with the rod, and their sin with scourges. 

33 Nevertheless, My lovingkindness will I 
not utterly take from him : nor suffer My truth 
to fail. 

34 My covenant will I not break, nor alter the 
thing that is gone out of My lips : I have sworn 
'''once by My holiness, that I will not fail David. 

35 His seed shall endure for ever : and his 
seat is like as the sun before Me. 

36 He shall stand fast for evermore as the 
moon : and as the faithful witness in heaven. 

37 But Thou hast abhorred and forsaken 
Thine Anointed : and art displeased at him. 



a i.e. From the 
Mediterranean to 
the Euphrates, the 
boundaries of the 
Davidic Empire, 



b i.e. Once for all. 



Quoniam gloria virtutis eorum Tu es : et in 
beneplacito Tuo exaltabitur cornu nostrum. 

Quia Domini est assumptio nostra : et sancti 
Israel Regis nostri. 

Tunc locutus es in visione Sanctis Tuis : et 
dixisti, Posui adjutorium in potente, et exaltavi 
electum de plebe Mea. 

Inveni David servum Meum : oleo sancto Meo 
unxi earn. 

Manus enim Mea auxiliabitur ei : et brachium 
Meum confortabit eum. 

Nihil proficiet inimicus in eo : et films iniqui- 
tatis non apponet nocere ei. 

Et concidam a facie ipsius inimicos ejus : et 
odientes eum in fugam convertam. 

Et Veritas Mea et misericordia Mea cum ipso : 
et in Nomine Meo exaltabitur cornu ejus. 

Et ponam in mari manum ejus : et in flu mini- 
bus dexteram ejus. 

Ipse invocavit Me, Pater meus es Tu : Deus 
meus, et susceptor salutis mete. 

Et ego primogenitum ponam ilium : excelsum 
prse regibus terrae. 

In feternum servabo illi misericordiam Meam : 
et testamentum Meum fidele ipsi. 

Et ponam in sseculum saeculi semen ejus : et 
thronum ejus sicut dies cceli. 

Si autem dereliquerint filii ejus legem Meam : 
et in judiciis Meis non ambulaverint. 

Si justitias Meas profanaverint : et mandata 
Mea non custodierint. 

Visitabo in virga iniquitates eorum : et in 
verberibus peccata eorum. 

Misericordiam autem Meam non dispergam 
ab eo : neque nocebo in veritate Mea. 

Necpie prof ana do testamentum Meum : et qua3 
procedunt de labiis Meis non faciam irrita. 

Semel juravi in sancto Meo, si David mentiar : 
semen ejus in aeternum manebit. 

Et thronus ejus sicut sol in conspectu Meo : 
et sicut luna perfecta in seternum, et testis in 
ccelo fidelis. 

Tu vero repulisti et despexisti : distulisti 
Christum Tuum. 



Himself, Whose wondrous works, in His Incarnation, Resur- 
rection, and Ascension, the very heavens praised by the mouth 
of holy angels. In this sense we see how fully the Divine 
glory of "the Man Christ Jesus " is illustrated by the voice of 
prophecy. When St. Paul writes, "But to which of the 
angels said He at any time, Sit on My right hand, until I 
make Thine enemies Thy footstool?" he does but take up the 
tone of David, " Who is he among the clouds that shall be 
compared unto the Lord ? And what is he among the gods 
that shall be like unto the Lord? " So also, when the Evan- 
gelical record tells us that Jesus " arose and rebuked the 
wind, and said unto the sea, Peace, be still ; and the wind 
ceased, and there was a great calm," the words are as distinct 
an historical comment on "Thou rulest the raging of the sea, 
Thou stillest the waves thereof when they arise," as is the 
account given in Exodus of the Passage of the Red Sea. 
Hence in this first section of the Psalm there is much of 
mystical application to our Lord : and we may interpret the 
eighth verse of the worship given by all the saints and angels 
to "the Lamb as it had been slain," the eleventh verse of the 
subjugation of Antichrist, the twelfth of that final glory of 
Christ, when " all things shall be put under His feet. 



The twentieth verse begins another section in which the 
Church, or rather Christ in the Person of His mystical Body, 
recounts the ancient promises of God respecting the establish- 
ment of the Messiah and His Kingdom. These promises had 
a partial relation to David himself, but there is very much in 
them which is clearly typical, and relating to Him Who was 
"chosen out of the people" by being born of the Virgin 
Mary, " anointed " with the Holy Ghost at His Baptism in 
Jordan, declared to be the " First-born " of God by the Voice 
from Heaven, "This is My beloved Son," made "higher than 
the kings of the earth" by His reign over a Kingdom which 
embraces all kingdoms, to Whom is given a "seed" that 
"shall endure for ever," and a throne " like as the sun " in 
its glory and stability before God. 

After recounting these promises, there is a transition in the 
thirty-seventh verse to a strain which is that of a Passion 
Psalm. Coming where it does, this strain illustrates the fact 
that Christ's whole life on earth was one of dec]) humiliation, 
and that the Incarnation itself was the first step towards the 
Cross. Except in the last few words, the remainder of the 
Psalm all takes this sad tone, and it is, thus, much in keeping 
with the tone of our Lord's personal feelings so far as they 



592 



Cbe Psalms. 



18th Day. [Ps. 90.] 



38 Thou hast broken the covenant of Thy ser- 
vant : and cast his crown to the ground. 

39 Thou hast overthrown all his hedges : and 
broken down his strong holds. 

40 All they that go by spoil him : and he is 
become a reproach to his neighbours. 

41 Thou hast set up the right hand of his 
enemies : and made all his adversaries to rejoice. 

42 Thou hast taken away the edge of his 
sword : and givest him not victory in the battle. 

43 Thou hast put out his glory : and cast his 
throne down to the ground. 

44 The days of his youth hast Thou shortened : 
and covered him with dishonour. 

45 Lord, how long wilt Thou hide Thy self, 
for ever : and shall Thy wrath burn like fire % 

46 O remember how short my time is : where- 
fore hast Thou made all men for nought 1 

47 What man is he that liveth, and shall not 
see death : and shall he deliver his soul from the 
hand of hell? 

48 Lord, where are Thy old lovingkind- 
nesses : which Thou swarest unto David in Thy 
truth ? 

49 Remember, Lord, the rebuke that Thy 
servants have : and how I do bear in my bosom 
the rebukes of many people ; 

50 Wherewith Thine enemies have blasphemed 
Thee, and slandered the footsteps of Thine 
Anointed : Praised be the Lord for evermore. 
Amen, and Amen. 

Day 18. MORNING PRAYER. 
THE XC. PSALM. 
Domine, refugium. 

IORD, Thou hast been our refuge : from one 
^ generation to another. 

2 Before the mountains were brought forth, 
or ever the earth and the world were made : 
Thou art God from everlasting, and world with- 
out end. 

3 Thou turnest man to destruction : again 
Thou sayest, Come again, ye children of men. 

4 For a thousand years in Thy sight are but 
as yesterday : seeing that is past as a watch in 
the nioht. 



xc. 

Hist. Moses ; in the 

wilderness. 
Litttrg. Burial of 

the dead. S.g.|9. 

Thursday Lauds. 



Evertisti testamentum servi Tui : profanasti in 
terra sanctuarium ejus. 

Destruxisti omnes sepes ejus : posuisti firma- 
mentum ejus formidinem. 

Diripuerunt eum omnes transeuntes viam : 
factus est opprobrium vicinis suis. 

Exaltasti dexteram depriinentium eum : la^tifi- 
casti omnes inimicos ejus. 

Avertisti adjutorium gladii ejus : et non es 
auxiliatus ei in bello. 

Destruxisti eum ab emundatione : et sedem 
ejus in terram collisisti. 

Minorasti dies temporis ejus : perfudisti eum 
confusione. 

Usquequo, Domine, avertis in finem : exardes- 
cet sicut ignis ira Tua? 

Memorare quae mea substantia : nunquid enim 
vane constituisti omnes filios hominum ? 

Quis est homo qui vivet, et non videbit mor- 
tem : eruet animam suam de maim inferi % 

Ubi sunt misericordiae Tuae antiquae, Domine : 
sicut jurasti David in veritate Tua? 

Memor esto, Domine, opprobrii servorum 
Tuorum : quod continui in sinu meo multarum 
gentium. 

Quod exprobraverunt inimici Tui, Domine : 
quod exprobraverunt commutationem Christi 
Tui. 

Eenedictus Dominus in seternum : Fiat, Fiat. 



PSALMUS LXXXIX. 

DOMINE, refugium factus es nobis : a gene- 
ratione in generationem. 
Priusquam montes fierent, aut for.maretur terra 
et orbis : a saeculo et usque in saeculum Tu es 
Deus. 

Ne avertas hominem in humilitatem : et dixisti, 
Convertimini filii hominum. 

Quoniam mille anni ante oculos Tuos : tanquam 
dies hesterna, quae prseteriit. 



are revealed to us in the Gospels. It is impossible to explain 
how His holy mind could have been so filled with what in 
ordinary persons we should call despondency, when the 
glorious end of all must have been visible to Him. Yet the 
fact is plain in the Gospel narrative, and the latter portion of 
this Psalm, written concerning Him, is an inspired confirma- 
tion of the fact. Such depression and despondency has not 
unfrequently come upon the Church of Christ also at certain 
periods of her history : and a time will probably arrive when, 
as " the very elect " will be, " if it were possible," deceived by 
"false Christs," so they will be driven almost to despair of 
God's promise that the gates of Hell shall not prevail against 
His Church. 

The concluding burst of praise (the Doxology of the third 
Book) which makes a new and so sudden a transition from the 
sorrow of the preceding verses is, more or less, common to 
nearly all the Psalms which set forth the humiliation and 
suffering of our Lord. " Heaviness may endure for a night, 
but joy cometh in the morning : " and the morning of the 
Resurrection brought its earliest rays of Light to the garden 
tomb. As the triumph and glory of Christ followed im- 
mediately on His greatest humiliation and suffering, so after 
the last depression and persecution of His mystical Body the 
Light of God and the Lamb will shine upon her, and with 



unceasing joy the Bride will sing, " Alleluia, for the Lord God 
Omnipotent reigneth." 

THE FOURTH BOOK. 

PSALM XC. 

The title of this Psalm is " A Prayer of Moses the servant of 
God," and there is no reason to suppose otherwise than that 
it comes down from him. It seems to be a typical intercession 
of the typical mediator, uttered in view of that revelation of 
the Fall of man, and of the sentence, " Dust thou art, and 
unto dust shalt thou return," which is recorded in the Book 
of Genesis : and the second verse confirms this view by its 
striking analogy with the opening of that Book. It may be, 
also, that the third verse is the prophet's contemplation of 
God's promise to Eve that One should arise of her descendants 
Who should braise the head of the Tempter, and thus open 
the gates of Paradise for the return of the children of men. 
It may be, also, that a dim foreshadowing of the time when 
Christ should appear is indicated by the fourth verse, though 
the Psalm was probably written about fifteen hundred years 
before His Advent. 1 

1 St. Barnabas quotes the fourth as one indication among others that the 



18th Day. [Ps. 91. 



Cfce Psalms. 



593 



Thou scatterest them they are 
: and fade away suddenly like 



5 As soon as 
even as a sleep 
the grass. 

6 In the morning it is green, and groweth up : 
but in the evening it is cut down, dried up, and 
withered. 

7 For we consume away in Thy displeasure : 
and are afraid at Thy wTathful indignation. 

8 Thou hast set our misdeeds before Thee : 
and our secret sins in the light of Thy counten- 
ance. 

9 For when Thou art angry all our days are 
gone : we bring our years to an end, as it were 
a tale that is a told. 

10 The days of our age are threescore years 
and ten ; l and though men be so strong that they 
come to fourscore years : yet is their strength 
then but labour and sorrow ; so soon passeth it 
away, and we are gone. 

11 But who regardeth the power of Thy 
wrath : for even thereafter as a man feareth, 
so is Thy displeasure. 

12 *So teach us to number our days : that we 
may apply our hearts unto wisdom. 

13 Turn Thee again, O Lord, at the last : and 
be gracious unto Thy servants. 

14 O satisfy us with Thy mercy, and that 
soon : so shall we rejoice and be glad all the days 
of our life. 

15 Comfort us again now after the time that 
Thou hast plagued us : and for the years wherein 
we have suffered adversity. 

1 6 Shew Thy servants Thy work : and their 
children Thy glory. 

17 And the glorious Majesty of the Lord our 
God be upon us : prosper Thou the work of our 
hands upon us, prosper Thou our handy-work. 

THE XCI. PSALM. 

Qui habitat. 

"TTTHOSO dwelleth under the defence of the 
V V most High : shall abide under the shadow 
of the Almighty. 

2 I will say unto the Lord, Thou art my 
hope, and my strong hold : my God, in Him 
will I trust. 



a i.e. A fixed num- 
ber that is fully 
counted, as when so 
many strokes on a 
bell are "tolled." 

The words are 
otherwise read "as 
anieditation." [See 
Annot. Bible, ii. 
692.] 



* Al. O teach us. 



Et custodia in nocte : qua? pro nihilo habentur, 
eorum anni erunt. 

Mane sicut herba transeat, mane floreat et 
transeat : vespere decidat, induret, et arescat. 

Quia defecimus in ira Tua : et in furore Tuo 
turbati sumus. 

Posuisti iniquitates nostras in conspectu Tuo : 
sasculum nostrum in illuminatione vultus Tui. 

Quoniam omnes dies nostri defecerunt : et in 
ira Tua defecimus. 

Anni nostri sicut aranea meditabuntur : dies 
annorum nostrorum, in ipsis septuaginta anni. 

Si autem in potentatibus octoginta anni : et 
aniplius eorum labor et dolor. 

Quoniam supervenit mansuetudo : et corripie- 
mur. 

Quis novit potestatem irae Tuse : et prae tiinore 
Tuo iram Tuam dinumerare 1 

Dexteram Tuam sic notam fac : et eruditos 
corde in sapientia. 

Convertere, Domixe, usquequo : et deprecabilis 
esto super servos Tuos. 

Eepleti sumus mane misericordia Tua : et 
exsultavimus et delectati sumus omnibus diebus 
nostris. 

Laetati sumus pro diebus quibus nos humiliasti : 
annis quibus vidimus mala. 

Eespice in servos Tuos et in opera Tua : et 
dirige filios eorum. 

Et sit splendor Domini Dei nostri super nos ; 
et opera manuum nostrarum dirige super nos : et 
opus manuum nostrarum dirige. 



XCI. 

Hist. Perhaps by 
Moses; on the re- 
bellion of Korah. 
[Num. 16. 44-50.) 

Liturg. S. g. fg. 
Compline. Dcdic. 
of Church, 3rd 
Noct. 



Q 



PSALMTJS XC. 

UI habitat in adjutorio Altissimi 
tione Dei cceli eommorabitur. 



in protec- 



Dicet Domino, Susceptor meus es Tu, et refu- 
giuni meum : Deus meus, sperabo in Eum. 



Even at this early date God thus revealed to all to whom 
the words of this Psalm came the Evangelical truth more fully 
declared in after ages, that death is not a natural circumstance, 
belonging to the constitution of the human body and soul, but 
that it is a consequence of sin : " By one man sin entered into 
the world, and death by sin, and so death passed upon all 
men, for that all have sinned." [Rom. v. 12.] It is a truth 
which is likely to be brought into discredit in an age when 
physiological studies are not so much tempered as they ought 
to be by theological studies : but yet a truth which no physio- 
logical research can disprove, and which Holy Scripture 
distinctly asserts. Man does not die because it. is a necessary 
part of his nature to wear out ; but because the decree has 
gone forth, "Dying, thou shalt die." [Gen. ii. 17.] The 

world will last for 6000 years in its present condition. " Therefore, my 
children," he adds, "in six days, that is, in the six thousand years, ail 
things shall be finished. And He rested on the seventh day : this means, 
when His Son shall come, and shall abolish the time of the Wicked One," 
[Antichrist,] " and shall judge the ungodly, and shall change the sun and 
moon and stars. Then shall He rest gloriously on the seventh day." 

x Moses himself lived to the age of 120, and was then in full vigour. 
[Deut. xxxii. 7.] But the forty years which Israel spent in the wilderness 
appear to have been the extreme limit of a generation : and we may, there- 
fore, conclude that "threescore years and ten" was nearly the average 
age of mankind even in the time of Moses, though specially so of those 
who died in the wilderness, and the shortening of whose lives had a penal 
character. 



key-note, or Antiphon, of this Psalm is, then, to be found in 
the words of Isaiah, partly adopted by St. Peter : " The Voice 
said, Cry. And he said, What shall I cry ? All flesh is grass, 
and all the goodliness thereof is as the flower of the field. The 
grass withereth, the flower fadeth, because the Spirit of the 
Lord bloweth upon it : surely the people is grass. The grass 
withereth, and the flower fadeth, but the Word of our God 
shall stand for ever. " Blessed be God that a further revela- 
tion also has been made to us, ' ' I am the Resurrection and 
the Life : he that believeth in Me, though he were dead, yet 
shall he live : and whosoever liveth and believeth in Me shall 
never die." "Said I not unto thee, that, if thou wouldest 
believe, thou shouldest see the glory of God ? " 

PSALM XCI. 

When the Tempter misquoted the eleventh and twelfth 
verses of this Psalm, he was the means of giving us evidence 
that it is spoken of Christ, for the holy Jesus did not contra- 
dict the application of it to Himself, but rebuked the wrong 
application of it. 2 Amidst the frequent changes of pronouns 

- As Satan distorted God's command to our first parents, so he omitted 
" in all Thy ways,"— the ways of Christ's work and duty,— in quoting these 
verses. [Matt. iv. 0.] 



594 



Cfje Psalms. 



18th Day. [Ps. 92.] 



give His angels charge over 



3 For He shall deliver thee from the snare of 
the hunter : and from the "noisome pestilence. 

4 He shall defend thee under His wings, and 
thou shaft be safe under His feathers : His faith- 
fulness and truth shall be thy shield and buckler. 

5 Thou shalt not be afraid for any terror by 
night : nor for the arrow that flieth by day ; 

G For the pestilence that walketh in darkness : 
nor for the sickness that destroyeth in the noon- 
day. 

7 A thousand shall fall beside thee, and ten 
thousand at thy right hand : but it shall not 
come nigh thee. 

8 Yea, with thine eyes shalt thou behold : 
and see the reward of the ungodly. 

9 For Thou, Lord, art my hope : Thou hast 
set Thine house of defence very high. 

10 There shall no evil happen unto thee : 
neither shall any plague come nigh thy dwelling. 

11 For He shall w 
thee : to keep thee in all thy ways 

12 They shall bear thee in their hands : that 
thou hurt not thy foot against a stone. 

13 Thou shalt go upon the lion and adder : 
the young lion and the dragon shalt thou tread 
under thy feet. 

14 Because he hath set his love upon Me, 
therefore will I deliver him : I will set him up, 
because he hath known My Name. 

15 He shall call upon Me, and I will hear him : 
yea, I am with him in trouble ; I will deliver 
him, and bring him to honour. 

16 With long life will I satisfy him : and shew 
him My salvation. 

THE XCII. PSALM. 

Bonum est confiteri. 

IT is a good thing to give thanks unto the 
Lord : and to sing praises unto Thy Name, 
O most Highest ; 

2 To tell of Thy lovingkindness early in the 
morning : and of Thy truth in the night-season ; 

3 Upon an instrument of ten strings, and upon 
the lute : upon a loud instrument, and upon the 
harp. 

4 For Thou, Lord, hast made me glad through 
Thy *works : and I will rejoice in giving praise 
for the operations of Thy hands. 



a i.e. Noxious, or 
destroying. 



Quoniam Ipse liberavit me de laqueo venan- 
tium : et a verbo aspero. 

Scapulis Suis obumbrabit tibi : et sub pennis 
Ejus sperabis. 

Scuto circundabit te Veritas Ejus : non timebis 
a timore nocturne 

A sagitta volante in die, a negotio perambulante 
in tenebris : ab incursu, et daemonio meridiano. 



Cadent a latere tuo mille, et decern millia a 
dextris tuis : ad te autem non appropinquabit. 

Veruntamen oculis tuis considerabis : et retri- 
butionem peccatoruin videbis. 

Quoniam Tu es, Domine, spes mea : Altissimum 
posuisti refugium Tuuni. 

Non accedet ad te malum : et flagellum non 
appropinquabit tabernaculo tuo. 

Quoniam angelis Suis mandavit de te : ut 
custodiant te in omnibus viis tuis. 

In manibus portabunt te : ne forte offendas ad 
lapidem pedem tuum. 

Super aspidem et basiliscum ambulabis : et 
conculcabis leonem et draconem. 

Quoniam in Me speravit, liberabo eum : pro- 
tegam eum, quoniam cognovit Nomen Meum. 

Clamabit ad Me, et ego exaudiam eum : cum 
ipso sum in tribulatione ; eripiam eum et glorifi- 
cabo eum. 

Longitudine dierum replebo eum : et ostendam 
illi salutare Meum. 



XCII. 

Hist. Perhaps by 
Moses ; and after- 
wards used as a 
Sabbath morning 
Psalm in the 
Temple. 

Liturg. S. f. 18. 
Saturday Lauds. 
All Saints, Mattins, 
2nd Noct. 



b Or, doings ; i.e. 
Thy Providential 
dealings with me. 



B 



PSALMTJS XCI. 

ONUM est confiteri Domino 
Nomini Tuo, Altissime. 



et psallere 



Ad annuntiandum mane misericordiam Tuam : 
et veritatem Tuam per noctem. 

In decachordo psalterio : cum cantico, in 
cithara. 

Quia delectasti me, Domine, in factura Tua : 
et in operibus manuum Tuarum exsultabo. 



which occur, it may yet be clearly discerned that the Psalm is 
substantially a continuous promise of God to the Beloved Son 
in Whom He is well pleased. The literal figure of the first 
and fourth verses looks, doubtless, towards the Mercy-seat 
over which the wings of the Cherubim were spread forth: but 
inystically it looks to that unity of the First and Second 
Person of the Blessed Trinity which St. John speaks of when 
he writes, " The only-begotten Son, Which is in the bosom of 
the Father." [John i. 18.] For this dwelling under the 
defence of the Most High and abiding under the shadow of 
the Almighty was the strength and safety of our Lord's 
Human Nature. Thus He was delivered from the snares 
which the Devil laid for Him in the Temptation, having 
been already delivered by His Immaculate Conception from 
the " noisome pestilence " of original sin. Thus the " fiery 
darts " of the Evil One were shot against Him in vain. Thus, 
though a thousand fell beside Him and ten thousand at His 
right hand by the sting of death, that pestilence came not 
nigh Him, for He was able to say, " Death, I will be thy 
plagues." Thus, also, did He withstand the "roaring lion" 
who goeth about seeking whom he may devour : thus did He 
bruise the head of the " adder : " and thus, hereafter, will He 



tread under His feet " the Dragon, that old serpent, which is 
the Devil," in His final glorious victory over all that is evil. 

And since He vouchsafes to make such an intimate union 
as He does make between Himself and His Church, therefore 
these promises that were made primarily to Him, the Bride- 
groom, may be taken as applicable, in a secondary degree, to 
her, the Bride. " Clothed with the Sun " of Pughteousness, 
she will eventually tread down under her feet the symbol and 
the power of Antichrist, she will be brought to honour in the 
Presence of her Lord, and "having the glory of God," not- 
withstanding all the dangers and persecutions through which 
she will have to pass. 

PSALM XCII. 

The title, ' ' A Psalm and song for the Sabbath day, " points 
out this to be a song of the Church during that rest upon 
which she has already, in some degree, entered, and in 
anticipation of the great Sabbath when she will enjoy com- 
plete rest from her warfare with sin : the " rest that remaineth 
for the people of God." 

The Psalm has an Eucharistic character, the twelfth and 



18th Day. [Ps. 93.] 



Cfce Psalms. 



595 



a See Ar.not. , 
ii. 622. 



5 O Lord, how glorious are Thy works : Thy 
thoughts are very deep. 

6 An unwise man doth not well consider this : 
and a fool doth not understand it. 

7 When the ungodly are green as the grass, 
and when all the workers of wickedness do 
flourish : then shall they be destroyed for ever; 
but Thou, Lord, art the most Highest for ever- 
more. 

8 For lo, Thine enemies, O Lord, lo, Thine 
enemies shall perish : and all the workers of 
wickedness shall be destroj 7 ed. 

9 But mine horn shall be exalted like the horn 
of an "unicorn : for I am anointed with fresh oil. 

10 Mine eye also shall see his lust of mine 
enemies : and mine ear shall hear his desire of 
the wicked that arise up against me. 

11 The righteous shall flourish like a palm- 
tree : and shall spread abroad like a cedar in 
Libanus. 

12 Such as are planted in the house of the 
Lord : shall flourish in the courts of the house of 
our God. 

13 They also shall bring forth more fruit in 
their age : and shall be fat and well-liking. 

14 That they may shew how true the Lord 
my strength is : and that there is no unrighteous- 
ness in Him. 

Day 18. EVENING PRAYER. 
THE XCIII. PSALM. 
Dominus regnavit. 

THE Lord is King, and hath put on glorious 
apparel : the Lord hath put on His apparel. 
and girded Himself with strength. 

2 He hath made the round world so sure : 
that it cannot be moved. 

3 Ever since the world began hath Thy seat 
been prepared : Thou art from everlasting. 

4 The floods are risen, O Lord, the floods have 
lift up their voice : the floods lift up their waves. 



au, 



5 The waves of the sea are mighty, and rage 
horribly : but yet the Lord, Who dwelleth on 
high, is mightier. 

6 Thy testimonies, O Lord, are very sure : 
holiness becometh Thine house for ever. 



XCIII. 

Hist. Perhaps by 
Moses. 

Lifurg. S. I- !£■ 
Sunday and Festi- 
val I. amis. 



Quani magnificata sunt opera Tua, Domixe : 
nimis profunda factaa sunt cogitationes Tua3. 

Vir insipiens non cognoscet : et stultus non 
intelliget haec. 

Cum exorti fuerint peccatores sicut fcenum : et 
apparuerint omnes qui operantur iniquitatem : 

Ut intereant in sseculum sasculi : Tu autem 
Altissimus in seternum, Domine. 

Quoniam, ecce, inimici Tui, Domine, quoniam, 
ecce, inimici Tui peribunt : et dispergentur omnes 
qui operantur iniquitatem. 

Et exaltabitur sicut unicornis cornu meum : et 
senectus mea in misericordia uberi. 

Et despexit oculus meus inimicos meos : et 
insurgentibus in me malignantibus aucliet auris 
mea. 

Justus ut palma florebit : sicut cedrus Libani 
multiplicabitur. 



Plantati in domo Domini 
nostri florebunt. 



in atriis domus Dei 



et 



Adhuc multiplicabuntur in senecta uberi 
bene patientes erunt, ut annuntient, 

Quoniam rectus Dominus Deus noster : et non 
est iniquitas in Eo. 



PSALMUS XCII. 

DOMINUS regnavit ; decorem indutus est : 
indutus est Dominus fortitudinem, et prae- 
cinxit Se. 

Etenim firmavit orbem terra? : qui non com- 
movebitur. 

Parata sedes Tua ex tunc : a saeculo Tu es. 



Elevaverunt flumina, Domine : elevaverunt 
flumina vocem suam. 

Elevaverunt flumina fluctus suos : a vocibus 
aquarum multarum. 

Mirabiles elationes maris : mirabilis in altis 
Dominus. 

Testimonia Tua credibilia facta sunt nimis : 
domum Tuam decet sanctitudo, Domine, in longi- 
tudinem dierum. 



thirteenth verses especially pointing to the Sacramental life 
out of which the eternal life of Heaven will spring. In the 
ninth verse, also, there is a reference to that anointing which 
ever looks, in the Psalms, to the work of the Holy Ghost, and 
to His Presence with the mystical Body of Christ. He Him- 
self was " anointed with the oil of gladness above His 
fellows : " but of His members it is also said, " Ye have an 
unction from the Holy One " [1 John ii. 20] : and their song, 
at the last, is an Evangelical paraphrase of this ninth verse, 
" Thou hast made us unto our God kings and priests." [Rev. 
v. 10.] 

The concluding verses of the Psalm speak of the mystical 
Tree of Life so often referred to in this and in other parts of 
1 loly Scripture. Our Lord adopts the figure of the Vine : 
here it is the palm and the cedar, the one renowned as pro- 
viding food in extraordinary abundance, the other noted for 
beauty and strength. In each case the one Root, Stem, and 
Branch are signified ; Him from Whom the Israel of God 
alone derive Life, strength, and glory. " I will be as the dew 
unto Israel : he shall grow as the lily, and cast forth his 



roots as Lebanon. His branches shall spread, and his beauty 
shall be as the olive-tree, and his smell as Lebanon. They 
that dwell under his shadow shall return : they shall revive 
as the Corn, and grow as the Vine : the scent thereof shall 
be as the wine of Lebanon." 



PSALM XCIII. 1 

The magnificent opening of this Psalm indicates the begin- 
ning of a series of which the 100th Psalm is the last, and in 
which (designedly or accidentally) the Advent of our Lord 
and His Kingship are the continued subjects of praise. As 
God He was supreme from eternity : but when He put on the 
apparel of His Human Nature He girded Himself with strength 
to become the Saviour of mankind ; and, when that apparel 

i Tlie Septuagint title of the 98rd Psalm assigns it to " the day b fore 
the Sabbath, when the earth was founded." St. Augustine connects this 
tide with the subject of the Psalm by reminding his hearers thai on the 
sixth (lay God created man in His own Image, and that, our Lord's Incar- 
nation began the sixth age of the world. 



596 



€be Psalm*. 



18th Day. [Ps. 94.] 



THE XCIV. PSALM. 
Deus ultionum. 

OLORD God, to Whom vengeance belongeth : 
Thou God, to Whom vengeance belongeth, 
shew Thyself. 

2 Arise, Thou Judge of the world : and reward 
the proud after their deserving. 

3 Lord, how long shall the ungodly : how 
long shall the ungodly triumph 1 

4 How long shall all wicked doers speak so 
disdainfully : and make such proud boasting 1 

5 They smite down Thy people, O Lord : and 
trouble Thine heritage. 

6 They murder the widow and the stranger : 
and put the fatherless to death. 

7 And yet they say, Tush, the Lord shall not 
see : neither shall the God of Jacob regard it. 

8 Take heed, ye unwise among the people : O 
ye fools, when will ye understand ? 

9 He that planted the ear, shall He not hear : 
or He that made the eye, shall He not see 1 

10 Or He that nurture th the heathen : it is 
He that teacheth man knowledge, shall not He 
punish 1 

11 The Lord knoweth the thoughts of man : 
that they are but vain. 

12 Blessed is the man whom Thou chastenest, 
O Lord : and teachest him in Thy law ; 

13 That Thou mayest give him patience in 
time of adversity : until the pit be digged up for 
the ungodly. 

14 For the Lord will not fail His people : 
neither will He forsake His inheritance ; 

15 Until righteousness turn again unto judge- 
ment : all such as are true in heart shall follow 
it. 

16 Who will rise up with me against the 
wicked : or who will take my part against the 
evil-doers 1 

17 If the Lord had not helped me : it had not 
failed but my soul had been put to silence. 

18 But when I said, My foot hath slipped : 
Thy mercy, O Lord, held me up. 

19 In the multitude of the sorrows that I had 
in my heart : Thy comforts have refreshed my 
soul. 



by 



XCIV. 
Hist. Perhaps 

Moses. 
Utnrg. S. $. p. 

Friday Martins. 

Good Friday, 3rd 

Noct. 



PSALMUS XCIII. 

DEUS ultionum Dominus : Deus ultionum 
libere egit. 

Exaltare Qui judicas terrain : redde retribu- 
tionem superbis. 

Usquequo peccatores, Domine : usquequo pec- 
catores gloriabuntur : 

Effabuntur, et loquentur iniquitatem : loquentur 
omnes qui operantur injustitiam 1 

Populum Tuum, Domine, humiliaverunt : et 
hsereditatem Tuam vexaverunt. 

Viduam et advenam interfecerunt : et pupillos 
occiderunt. 

Et dixerunt, Non videbit Dominus : nee intel- 
liget Deus Jacob. 

Intelligite insipientes in populo : et stulti 
aliquando sapite. 

Qui plantavit aurem, non audiet 1 aut Qui 
finxit oculum, non considerat ? 

Qui corripit gentes, non arguet? Qui docet 
hominem scientiam 1 



quoniam 



t-t 



Dominus scit cogitationes hominum 
vanse sunt. 

Beatus homo quem Tu erudieris, Domine 
de lege Tua docueris eura. 

Ut mitiges ei a diebus malis : donee fodiatur 
peccatori fovea. 

Quia non repellet Dominus plebem Suam : et 
hcereditatem Suam non derelinquet. 

Quoadusque justitia convertatur in judicium : 
et qui juxta illam omnes qui recto sunt corde. 

Quis consurget mihi adversus malignantes? 
aut quis stabit mecum adversus operantes iniqui- 
tatem. 

Nisi quia Dominus adjuvit me : paulominus 
habitasset in inferno anima mea. 

Si dicebam, Motus est pes meus : misericordia 
Tua, Domine, adjuvabat me. 

Secundum multitudinem dolorum meorum in 
corde meo : consolationes Tuae laetificaverunt 
animam meam. 



became glorious by His Resurrection, to become King of kings 
and Lord of lords. " Who is this that cometh from Edom, 
with dyed garments from Bozrah ? this that is glorious in His 
apparel, travelling in the greatness of His strength ? I that 
speak in righteousness, mighty to save." ..." I looked, and 
there was none to help ; and I wondered that there was none 
to uphold : therefore Mine own arm brought salvation unto 
Me : and My fury, it upheld Me." 

By that Advent and Incarnation the King of kings " hath 
made the round world " of His spiritual Kingdom " so sure 
that it cannot be moved " from the Rock on which He has 
founded it, and the gates of Hell cannot prevail against it. 
The floods of the sea of this world " beat vehemently upon 
that House," but it is founded on a Rock: and within its 
walls is that throne of everlasting dominion which was pre- 
pared ever since the world began in the loving purpose of an 
all-pitying God to become the Saviour of man. Amid all the 
trouble that may fall on the Church, the immoveability of her 
foundation and the eternal Royalty of her Head will be her 
true consolation and support. " In the world ye shall have 
tribulation : but be of good comfort ; I have overcome the 
world." [John xvi. 33.] 

PSALM xcrv. 

The first act of Christ's final sovereignty will necessarily be 



the judgement and subjugation of those who oppose His 
Kingdom. His own words declare the nature of His Second 
Advent and manifestation, " Hereafter shall ye see the Son of 
Man sitting on the right hand of power, and coming in the 
clouds of Heaven : " the opening words of the Revelation 
declare, " Behold, He cometh with clouds ; and every eye shall 
see Him, and they also which pierced Him : and all kindreds 
of the earth shall wail because of Him. Even so, Amen " 
[Rev. i. 7] : and the prophet of the New Dispensation heard 
the martyrs using almost the words with which this Psalm 
opens, when "they cried with a loud voice, saying, How 
long, Lord, holy and true, dost Thou not judge and avenge 
our blood on them that dwell on the earth?" This Psalm, 
therefore, is the call of the Church to Christ to fulfil her con- 
stant prayer, " Thy Kingdom come, " and the antecedent of her 
great Eucharistic hymn, " We give Thee thanks, O Lord God 
Almighty, Which art, and wast, and art to come ; because 
Thou hast taken to Thee Thy great power, and hast reigned." 
[Rev. xi. 17.] 

That events will occur shortly before our Lord's Second 
Advent which will cause the Church of God to cry out in 
anguish for Christ to hasten His Kingdom and to judge her 
cause against the great Persecutor of that time, our Lord 
Himself revealed in His last discourse to the Apostles before 
His Suffering. A constant tradition of the Christian world 



19th Day. [Ps. 95.] 



Cbe Psalms.. 



597 



20 Wilt Thou have any thing to do with the 
stool of wickedness : which imagineth mischief 
as a law 1 

21 They gather them together against the soul 
of the righteous : and condemn the innocent 
blood. 

22 But the Lord is my refuge : and my God 
is the strength of my confidence. 

23 He shall recompense them their wickedness, 
and destroy them in their own malice : yea, the 
Lord our God shall destroy them. 



Day 19. MORNING PRAYER. 
THE XCV. PSALM. 
Venite, exultemus. 

OCOME, let us sing unto the Lord : let us 
heartily rejoice in the strength of our sal- 
vation. 

2 Let us come before His presence with thanks- 
giving : and shew ourselves glad in Him with 
psalms. 

3 For the Lord is a great God : and a great 
King above all gods. 

4 In His hand are all the "corners of the 
earth : and the strength of the hills is His also. 

5 The sea is His, and He made it : and His 
hands prepared the dry land. 

6 come, let us worship and fall down : and 
kneel before the Lord our Maker. 

7 For He is the Lord our God : and we are 
the people of His pasture, and the sheep of His 
hand. 

8 To-day if ye will hear His voice, harden not 
your hearts : as in the provocation, and as in the 
day of temptation in the wilderness ; 

9 When your fathers tempted Me : proved Me, 
and saw My works. 

10 Forty years long was I grieved with this 
generation, and said : It is a people that do err 
in their hearts, for they have not known My 
ways; 

11 Unto whom I sware in My wrath : that 
they should not enter into My rest. 



XCV. 
Hist. Perhaps by 

Moses. 
Liturg. Invitatory 

Psalm. &. g. Wf- 

Invitatory Psalm. 

Epiphany, Mattins 

2nd Noct. 



Or, as in B. V., 
' the deep places. 



Nunquid adhaeret Tibi sedes iniquitatis : qui 
fingis laborem in praecepto % 



Captabunt in animam justi 
innocentem condemnabunt. 



et sanguinem 



et 



Et factus est mihi Dominus in refugium 
Deus meus in adjutorium spei meae. 

Et reddet illis iniquitatem ipsorum, et in 
malitia eorum disperdet eos : disperdet illos 
Dominus Deus noster. 



PSALMUS XCIV. 

VENITE, exultemus Domino : jubilemus Deo 
salutari nostro. 

Prseoccupemus faciem Ejus in confessione : et 
in psalmis jubilemus Ei. 

Quoniam Deus magnus Dominus : et rex mag- 
nus super omnes deos. 

Quia in manu Ejus sunt omnes fines terrae : et 
altitudines montium Ipsius sunt. 

Quoniam Ipsius est mare, et Ipse fecit illud : 
et siccam manus Ejus formaverunt. 

Venite adoremus et procidamus et ploremus 
ante Dominum Qui fecit nos : quia Ipse est Deus 
noster : 

Et nos populus pascuae Ejus : et oves manus 
Ejus. 

Hodie si vocem Ejus audieritis : nolite obdurare 
corda vestra. 

Sicut in irritatione : secundum diem tentationis 
in deserto. 

Ubi tentaverunt Me patres vestri : probaverunt 
et viderunt opera Mea. 

Quadraginta annis offensus fui generationi i 111 : 
et dixi, Semper hi errant corde. 

Et isti non cognoverunt vias Meas : ut juravi 
in ira Mea, Si introibunt in requiem Meam. 



has also been maintained to the same effect. No doubt the 
full ajiplication of this Psalm will be revealed when that time 
arrives, a time when the faith and patience of Christians will 
be tried to the uttermost. 

But although the crowning violence of the great Enemy of 
God and man is reserved for a future time, he is still the great 
Enemy at all times, and the prayer, "Thy Kingdom come," 
is conjoined with the prayer, "Deliver us from evil," — the 
Evil One and all the evil which he causes. Hence the con- 
tinual prayer of the Church is uttered as in the face of an 
Enemy whose hatred never ceases, and whose power is being 
exercised against her year by year and day by day. The One 
Body, therefore, of whose sufferings the words of this Psalm 
were once most literally true, and of whom they will be so 
again, utters them still (even in a time when there is little 
outward persecution of Christians), because her foe is still 
what he has been and ever will be, and because all history is 
one continuous present in the eye of the Lord. 

A large portion of this Psalm will bear personal application 
to the case of individual Christians, who may, in its words, 
acknowledge before God their sense of His love in the chas- 
tisements that are sent to them, and of the comforts with 
which He alone can refresh the soul in the multitude of its 



PSALM XCV. 

For many ages this Psalm has been sung every morning in 
the whole Western Church, and a portion of it in the Eastern 
Church, as an Introductory hymn to the other portions of the 
Psalter ; the key to such an usage being found in the second 
verse, and in the invitation to worship Christ which gives its 
character to the whole Psalm, i 

In its place in the Psalter it may be regarded as setting 
forth, in the first half, the Divine Nature of our Lord as "a 
great God ;" His Royalty as " a great King ;" His supremacy 
above all the angels to whom in their majesty and might the 
name of gods is, in a lower sense, conceded ; His glory and 
power as the Creator of the land and sea (with all that is 
comprehended in those terms) ; and as the Sustainer, in His 
Divine Providence, of all that He has created. In the second 
half of the Psalm, beginning with the sixth verse, the glory 
of Christ is set forth with respect to the relation between 
Him and mankind : Let us worship Him, for He is not only 
Creator of the universe, but He is our Creator, our Cod, our 
Divine Shepherd. The latter verses of this second division of 
the Psalm consist of a warning to the Christian flock of the 

I Sco p. 1S7 for a note on the use of this ns nn Invitatory Psalm. 



598 



Cf)C psalms. 



19th Day. [Ps. 96, 97.1 



THE XCVI. PSALM. 

Cantate Domino. 

OSIXG unto the Lord a new song : sing unto 
the Lord, all the whole earth. 

2 Sing unto the Lord, and praise His Name : 
"be telling of His salvation from day to day. 

3 Declare His honour unto the heathen : and 
His wonders unto all people. 

4 For the Lord is great, and cannot worthily 
be praised : He is more to be feared than all 
gods. 

5 As for all the gods of the heathen, they are 
but idols : but it is the Lord that made the 
heavens. 

6 Glory and worship are before Him : power 
and honour are in His sanctuary. 

7 Ascribe unto the Lord, O ye kindreds of 
the people : ascribe unto the Lord worship and 
power. 

8 Ascribe unto the Lord the honour due unto 
His Name : bring * presents, and come into His 
courts. 

9 O worship the Lord in the beauty of holi- 
ness : let the whole earth stand in awe of Him. 

10 Tell it out among the heathen that the 
Lord is King : and that it is He Who hath made 
the round world so fast that it cannot be moved ; 
and how that He shall judge the people right- 
eously. 

11 Let the heavens rejoice, and let the earth 
be glad : let the sea make a noise, and all that 
therein is. 

12 Let the field be joyful, and all that is in it: 
then shall all the trees of the wood rejoice before 
the Lord. 

13 For He cometh, for He cometh to judge 
the earth : and with righteousness to judge the 
world, and the people with His truth. 

THE XCVII. PSALM. 
Domiiius regnavit. 

THE Lord is King, the earth may be glad 
thereof : yea, the multitude of the isles 
may be glad thereof. 

2 Clouds and darkness are round about Him : 
righteousness and judgement are the habitation 
of His seat. 



XCVI. 

Hist. Perhaps hy 
Moses, and adapt- 
ed by David for 
the removal of the 
Ark to Zion. [i 
Chron. 16. 7.] 

Liturg. S. $. $. 
Friday Mattins. 
Christmas. Circum- 
cision, Epiphany, 
Trinity Sunday, 
Dedic. of Church, 
B. V. M., St. Mi- 
chael, Transfig. 
Name of Jesus, 
Ex. Cross, Virg. 
and Matr. 3rd 
Noct. 

a Or. bear the glad 
tidings. 



b i.e. Offerings. 



XCVII. 

Hist. Perhaps by 
Moses, or Joshua, 
for the passage of 
the Jordan, and re- 
cast by David. 

Liturg. S. g. S. 
Friday Mattins. 
Circumcision, Epi- 
phany, Trinity Sun- 
day, Apostles and 
Evangelists, B. V. 
M., St. Michael, 
Transfig., Ex. 

Cross, Dedic. of 
Church, Virg. and 
Matr., 3rd Noct. 



PSALM US XCV. 

CANTATE Domino canticum novum : cantate 
Domino omnis terra. 
Cantate Domino, et benedicite Nomini Ejus : 
annuntiate de die in diem salutare Ejus. 

Annuntiate inter gentes gloriam Ejus : in 
omnibus populis mirabilia Ejus. 

Quoniam magnus Dominus, et laudabilis nimis : 
terribilis est super omnes deos. 



Quoniam omnes dii gentium daemonia 
minus autem ccelos fecit. 



Do- 



Confessio et pulchritudo in conspectu Ejus : 
sanctimonia et rnagnificentia in sanctihcatione 
Ejus. 

Afferte Domino, patriae gentium, afferte Do- 
mino gloriam et honorem : afferte Domino gloriam 
Nomini Ejus. 

Tollite hostias, et introite in atria Ejus : 
adorate Dominum in atrio sancto Ejus. 

Commoveatur a facie Ejus universa terra : 
dicite in gentibus quia Dominus regnavit. 

Etenim correxit orbem terras, qui non commo- 
vebitur : judicabit populos in sequitate. 



Lsetentur cceli, et exsultet terra ; commoveatur 
mare, et plenitudo ejus : gaudebunt campi, et 
omnia qua? in eis sunt. 

Tunc exsultabunt omnia ligna silvarum a facie 
Domini, quia venit : quoniam venit judicare 
terrain. 

Judicabit orbem terras in asquitate : et populos 
in veritate Sua. 



PSALMUS XCVI. 

regna 
insulas multae. 



T^OMLNUS regnavit, exsultet terra : lsetentur 



Nubes et caligo in circuitu Ejus : justitia et 
judicium correctio sedis Ejus. 



Good Shepherd drawn from the history of His Jewish flock. 
" Let us labour, therefore, to enter into that rest, lest any 
man fall, after the same example of unbelief." [Heb. iv. 11.] 

PSALM XCVI. 

As our Lord said, " A new commandment I give unto you, 
That ye love one another : as I have loved you, that ye also 
love one another " [John xiii. 34]: so a "new song" com- 
memorates the great change which His Death and Resurrec- 
tion effected by drawing the heathen into His fold. The 
glory of the King of kings is no longer to be declared only to 
His people Israel, but also to the heathen, out of whom He 
gathers a new Israel when rejected by the unbelieving Jews. 
The Christian sense of this Psalm, therefore, makes it not 
only a proclamation of the glory of God as a God infinitely 
superior to the idols of the heathen, but also a proclamation 
of the glory of His salvation wrought for all, and an invitation 
to all to come and sacrifice in His courts, and to worship Him 
in the beauty of holiness. 

This beautiful hymn is therefore a prophetic anticipation of 
the miracle of Pentecost, when men of every nation under 



Heaven heard the wonderful works of God in the Incarnation, 
Death, and Resurrection of the Lord Jesus, proclaimed to 
them in their native languages : and of that time when the 
Apostles learned more distinctly still that it was the purpose 
of their Master that they should found His Church among the 
Gentiles as well as the Jews. "God hath highly exalted 
Him, and given Him a Name which is above every name, that 
at the Name of Jesus every knee should bow, of things in 
Heaven, and things in earth, and things under the earth : and 
that every tongue should confess that Jesus Christ is Lord, to 
the glory of God the Father." 

PSALM XCVII. 

From the manner in which St. Paul quotes the seventh 
verse of this Psalm, it must be taken as written altogether to 
the praise of our Lord : ' ' When He bringeth in the First-be- 
gotten into the world He saith, And let all the angels of God 
worship Him. " It is therefore a hymn to the glory of Christ 
in respect to His reign in the Kingdom gained by His Incar- 
nation. " He Who stood before the judge, He Who received 
blows, He Who was scourged, He Who was spit upon, He 



19th Day. [Ps. 98.] 



Cfre Psalms. 



599 



3 There shall go a fire before Him : and burn 
up His enemies on every side. 

4 His lightnings gave shine unto the world : 
the earth saw it, and was afraid. 

5 The hills melted like wax at the presence of 
the Lord : at the presence of the Lord of the 
whole "earth. 

6 The heavens have declared His righteous- 
ness : and all the people have seen His glory. 

7 Confounded be all they that worship carved 



gods 



worship 



images, and that delight in vain 
Him, all ye gods. 

8 Sion heard of it, and rejoiced : and the 
daughters of Judah were glad, because of Thy 
judgements, O Lord. 

9 For Thou, Lord, art higher than all that 
are in the earth : Thou art exalted far above all 
gods. 

10 ye that love the Lord, see that ye hate 
the thing which is evil : the Lord preserveth the 
souls of His saints ; He shall deliver them from 
the hand of the ungodly. 

1 1 There is sprung up a light for the right- 
eous : and joyful gladness for such as are true- 
hearted. 

12 Rejoice in the Lord, ye righteous : and 
give thanks for a remembrance of His holiness. 

Day 19. EVENING PRAYER. 
THE XCVIII. PSALM. 

Cantate Domino. 

OSING unto the Lord a new song : for He 
hath done marvellous things. 

2 With His own right hand, and with His 
holy arm : hath He gotten Himself the victory. 

3 The Lord declared His salvation : His 
righteousness hath He openly shewed in the 
sight of the heathen. 

4 He hath remembered His mercy and truth 
toward the house of Israel : and all the ends of 
the world have seen the salvation of our God. 

5 Shew your selves joyful unto the Lord, all 
ye lands : sing, rejoice, and give thanks. 

6 Praise the Lord upon the harp : sing to the 
harp with a psalm of thanksgiving. 

7 With trumpets also, and shawms : O shew 
your selves joyful before the Lord the King. 



: Coulp. Josh. 3. II 



XCVIII. 

Hist. Perhaps by 
Moses. 

Litittg. Evensong 
Canticle. S>. g. 
p£. Saturday Mat- 
tins. Christmas, 
Circumcision, Tri- 
nity Sunday, B. V. 
M-, Virg. and 
Matr., 3rd Noct. 



Ignis ante Ipsum prascedet : et infiaminabit in 
circuitu inimicos Ejus. 

Alluxerunt fulgura Ejus orbi terras : vidit et 
commota est terra. 

Montes sicut cera fluxerunt a facie Domini : a 
facie Domini omnis terra. 

Annuntiaverunt cceli justitiam Ejus : et vide- 
runt omnes populi gloriam Ejus. 

Confundantur omnes qui adorant sculptilia : et 
qui gloriantur in simulachris suis. 

Adorate Eum omnes angeli Ejus : audivit et 
laetata est Sion. 

Et exsultaverunt filiae Judse : propter judicia 
Tua, Domine. 

Quoniam Tu Dominus altissimus super omnem 
terram : nimis exaltatus es super omnes deos. 

Qui diligitis Dominum, odite malum : custodit 
Dominus animas sanctorum Suorum, de manu 
peccatoris liberabit eos. 

Lux orta est justo : et rectis corde Isetitia. 



Laetamini justi in Domino : et confitemini 
memorise sanctificationis Ejus. 



PSALMUS XCVII. 

CANTATE Domino canticum novum : quia 
mirabilia fecit. 
Salvavit Sibi dextera Ejus : et brachium sanc- 
tum Ejus. 

Notum fecit Dominus salutare Suum : in con- 
spectu gentium re velavit justitiam Suam. 

Recordatus est misericordiae Suae : et veritatis 
Suse domui Israel. 

Viderunt omnes termini tense salutare Dei 
nostri : jubilate Deo omnis terra ; cantate et ex- 
sultate et psallite. 

Psallite Domino in cithara, in cithara et voce 
psalmi : in tubis ductilibus, et voce tubae corneas. 

Jubilate in conspectu Regis Domini : moveatur 



Who was crowned with thorns, He Who was buffeted, He 
Who hung upon the Cross, He Who, as He hung upon the 
■wood, was mocked, He Who died upon the Cross, He Who 
was pierced with the spear, He Who was buried, He Who 
arose from the dead : The Lord is King." Such are the 
forcible words with which St. Augustine begins his exposition 
of the first verse, and he adds that "the Word of God hath 
been preached, not in the continent alone, but also in those 
isles which lie in mid-sea ; even these are full of Christians, 
full of the servants of God ; " by which he appears to refer 
to the Britisli Isles as among those who were known to be glad 
that the Lord is King. " Let them give glory unto the Lord, 
and declare His praise in the islands :" " My righteousness is 
near ; My salvation is gone forth, and Mine arms shall judge 
the people : the isles shall wait upon Me, and on Mine arm 
shall they trust." 

Thus does all the earth bow down before Jesus as King of 
kings and Lord of lords, waiting for that time when He shall 
come in the clouds of heaven to reign in Mount Zion and in 
Jerusalem, and before His ancients gloriously : once reigning 
from the Cross by Buffering, for ever from the Throne in the 
majesty of Divine Power. 



PSALM XCVIII. 

This is a prophetic hymn of the whole Church of God, Jew 
and Gentile, gathered into the one Christian fold, and singing 
to the glory of one Lord and King, coming to judge the world 
with righteousness, power, love, and mercy. The Israel of 
old, the people gathered from " the ends of the earth," all the 
created works of God, are called upon to sing the new song 
which proclaims the final victory of the King of kings. Such 
praises for the marvellous works of Christ in the salvation of 
mankind are being offered day by day in the Psalms and 
hymns of the Church, and still more in her Eucharistio Sacri- 
fices : but they will be offered more purely and fully when the 
vision of St. John becomes a reality : " Every creature which 
is in Heaven, and on the earth, and under the earth, and such 
as are in the sea, and all that are in them heard I saying. 
Blessing, and honour, and glory, and power, be unto Him that 
sitteth upon the Throne, and unto the Lamb for ever." 
Already with voice and with instrumental music the Church 
sings her new song of thanksgiving to her King, but hereafter 
those who have attained a part in His Victory over evil will 
stand upon "as it were a sea of glass mingled with fire" sur- 



6oo 



C&c Psalmg. 



19th Day. [Ps. 99, 100.] 



8 Let the sea make a noise, and all that 
therein is : the round world, and they that dwell 
therein. 

9 "Let the floods clap their hands, and let the 
hills be joyful together before the Lord : for He 
is come to judge the earth. 

10 With righteousness shall He judge the 
world : and the people with equity. 

THE XCIX. PSALM. 

Dominus regnavit. 

THE Lord is King, be the people never so 
impatient : He sitteth between the * cheru- 
bims, be the earth never so unquiet. 

2 The Lord is great in Sion : and high above 
all people. 

3 They shall give thanks unto Thy Name : 
which is great, wonderful, and holy. 

4 The King's power loveth judgement ; Thou 
hast prepared equity : Thou hast executed judge- 
ment and righteousness in Jacob. 

5 magnify the Lord our God : and fall 
down before His ' footstool, for He is holy. 

6 Moses and Aaron among His priests, and 
Samuel among such as call upon His Name : these 
called upon the Lord, and He heard them. 

7 He spake unto them out of the cloudy 
pillar : for they kept His testimonies, and the 
law that He gave them. 

8 Thou heardest them, O Lord our God : 
Thou forgavest them, God, and punishedst 
their own inventions. 

9 magnify the Lord our God, and worship 
Him upon His holy hill : for the Lord our God 
is holy. 

THE C. PSALM. 
Jubilate Deo. 

OBE joyful in the Lord, all ye lands : serve 
the Lord with gladness, and come before 
His presence with a song. 

2 Be ye sure that the Lord He is God ; it is 
He that hath made us, and not we our selves : 
we are His people, and the sheep of His pasture. 



a Comp. Isa. 55. 



XCIX. 

Hist. Perhaps by 

Moses. 
Lilurg. S. 3f. $. 

Saturday Mattins. 

Apostles and Evan- 

felists, Transfig., 
t. Michael, 3rd 
Noct. 

b Cornp. Exod. 25. 
17-22. Lev. 16. 2. 
I Kings 8. 12. 



Comp. Ps. 132. 7, 



Hist. Perhaps by 
Moses. 

Liticrg. Mattins 

Canticle. £. 3J- 
1§. Saturday Mat- 
tins. Sunday and 
Festival Lauds. 



mare et plenitudo ejus 
habitant in eo. 



orbis terrarum et qui 



Flumina plaudent manu, simul montes exsulta- 
bunt a conspectu Domini : quoniam venit judi- 
care terrain. 

Judicabit orbem terrarum in justitia : et 
populos in aequitate. 



PSALMUS XCVIII. 

DOMINUS regnavit, irascantur populi : Qui 
sedes super Cherubin, moveatur terra. 

Dominus in Sion magnus : et excelsus super 
omnes populos. 

Contiteantur Nomini Tuo magno ; quoniam 
terribile et sanctum est : et honor regis judicium 
diligit. 

Tu parasti directiones : judicium et justitiam 
in Jacob Tu fecisti. 

Exaltate Dominum Deum nostrum et adorate 
scabellum pedum Ejus : quoniam sanctum est. 

Moyses et Aaron in sacerdotibus Ejus : et 
Samuel inter eos qui invocant Nomen Ejus. 

Invocabant Dominum, et Ipse exaudiebat eos : 
in columna nubis loquebatur ad eos. 

Custodiebant testimonia Ejus : et praeceptum 
quod dedit illis. 

Domine, Deus noster, Tu exaudiebas eos ; 
Deus Tu propitius fuisti eis : et ulciscens in 
omnes adinventiones eorum. 

Exaltate Dominum Deum nostrum, et adorate 
in monte sancto Ejus : quoniam sanctus Dominus 
Deus noster. 



PSALMUS XCIX. 

JUBILATE Deo omnis terra : servite Domino 
in lsetitia. 
Introite in conspectu Ejus : in exsultatione. 
Scitote quoniam Dominus, Ipse est Deus : 
Ipse fecit nos, et non ipsi nos. 

Populus Ejus et oves pascuae Ejus, introite 



rounded with the dazzling light of a heavenly sunshine, 
"having the harps of God," and singing "the song of Moses 
the servant of God, and the song of the Lamb, saying, Great 
and marvellous are Thy works, Lord God Almighty ; just and 
true are Thy ways, Thou King of saints." 

PSALM XCIX. 

The Presence of the Lord in His Church is here set forth. 
" He sitteth between the Cherubims " on His throne of mercy, 
and His greatness is manifested in " Zion," the City of God. 
Before the " footstool " of His earthly altar the worship of 
all is to be offered, while His priests and prophets are minis- 
tering before God and man in the work of intercession : and 
as His Presence was then manifested by a voice out of the 
cloudy pillar, so now also have we a sure word of promise 
that where two or three are gathered together in His Name, 
there will He be in the midst of them. 

It may be observed that the Ter-sanctus of Isaiah and of 
the Revelation is, in some measure, represented in this Psalm. 
Holy is God's Name [v. 3], Holy is He [v. 5], Holy is the 
Lord our God [v. 9] : and that (as in Isaiah, Ezekiel, and the 
Vision of St. John) the Presence of God is associated with 
mysterious beings called " living creatures," " Seraphim " and 
"Cherubim." As Isaiah spake of Christ, and beheld His 
glory in that vision of the Lord, high and lifted up and sitting 



upon His throne, so also did St. John when he beheld the 
Throne in the midst of the four-and-twenty elders of the Old 
and New Dispensation. So also in this Psalm we behold the 
Lord Jesus set before us as the King of glory, the Object of 
our highest reverence and worship, manifesting His Presence 
at His footstool. 

PSALM C. 

This is also a jubilant thanksgiving of the Catholic Church 
of Christ for the blessing of God's adoption. No longer is the 
Divine Presence manifested in one land alone, but "all lands" 
are illuminated by it : no longer is the fold of God opened 
only to one people, but all the baptised are numbered among 
the sheep of His pasture ; and they are His, not because He 
has "made" them according to natural Creation, but because 
they have become adopted children through the supernatural 
re-creation by which they have been born again. 

With great joy, therefore, the Church remembers the words 
of the Lord, "I am the Good Shepherd, and know My sheep, 
and am known of Mine. " With great joy she calls to mind 
that He also said, "By Me if any man enter in, he shall be 
saved, and go in and out, and find pasture "...." there 
shall be one fold, and one Shepherd." And knowing what 
" gracious words proceeded out of His mouth " when He was 
visible among men, those words are to faithful hearts as if 



20th Day. [Ps. 101, 102.] 



Cfje Psalms. 



6or 



3 go your way into His gates with thanks- 
giving, and into His courts with praise : be 
thankful unto Him, and speak good of His 
Name. 

4 For the Lord is gracious, His mercy is ever- 
lasting : and His truth endureth from generation 
to generation. 

THE CI. PSALM. 

Misericordiam et judicium. 

MY song shall be of mercy and judgement : 
unto Thee, Lord, will I sing. 

2 O let me have understanding : in the way 
of godliness. 

3 When wilt Thou come unto me : I will walk 
in my house with a perfect heart. 

4 I will take no wicked thing in hand ; I hate 
the sins of unfaithfulness : there shall no such 
cleave unto me. 

5 A froward heart shall depart from me : I 
will not know a wicked person. 

6 Whoso privily slandereth 
him will I destroy. 

7 Whoso hath also a proud 
stomach : I will not suffer him. 

8 Mine eyes look upon such as are faithful in 
the land : that they may dwell with me. 

9 Whoso leadeth a godly life : he shall be my 
servant. 

10 There shall no deceitful person dwell in 
my house : he that telleth lies shall not tarry in 
my sight. 

11 I shall soon destroy all the ungodly that 
are in the land : that I may root out all wicked 
doers from the city of the Lord. 

Day 20. MORNING PRAYER. 
THE CXI. PSALM. 
Domine, exaudi. 

HEAR my prayer, O Lord : and let my 
crying come unto Thee. 
2 Hide not Thy face from me in the time of 
my trouble : incline Thine ear unto me when I 
call ; O hear me, and that right soon. 



his neighbour : 
look and "high 



ci. 

Hist. David. Occa- 
sion unknown. 

Liturg-. Royal Ac- 
cession, io. §. f£?. 
Saturday Mattins. 



a i.e. A heart that 
is insatiable in its 
haughtiness. 



CO. 
Hist. Probably by 
Jeremiah. 

Liticrg. Ash-Wed. 
Evensong. J&- |9. 
|§. Saturday Mat- 
tins. 
Penitential Ps. 5. 



portas Ejus in confessione : atria Ejus in hymnis ; 
confitemini Illi. 

Laudate Nomen Ejus ; quoniam suavis est 
Dominus ; in seternum misericordia Ejus : et 
usque in generationem et generationem Veritas 
Ejus. 



PSALMUS C. 

MISERICORDIAM et judicium : cantabo 
Tibi, Domine. 
Psallam et intelligam in via immaculata : 
quando venies ad me. 

Perambulabam in innocentia cordis mei : in 
medio domus mese. 

Non proponebam ante oculos meos rem injus- 
tam : facientes prsevaricationes odivi. 

Non adhsesit mihi cor pravum : declinantem a 
me malignum non cognoscebam. 

Detrahentem secreto proximo suo : hunc per- 
sequebar. 

Superbo oculo et insatiabili corde : cum hoc 
non edebam. 

Oculi mei ad fideles terras, ut sedeant mecum : 
ambulans in via immaculata, hie mihi ministrabat. 



Non habitabit in medio domus mese qui facit 
superbiam : qui loquitur iniqua, non direxit in 
conspectu oculorum meorum. 

In matutino interficiebam omnes peccatores 
terras : ut disperderem de civitate Domini omnes 
operantes iniquitatem. 



PSALMUS CI. 

DOMINE, exaudi orationem meam : et clamor 
meus ad Te veniat. 
Non avertas faciem Tuam a me : in quacunque 
die tribulor, inclina ad me aurem Tuam. 

In quacunque die invocavero Te : velociter 
exaudi me. 



they were being continuously spoken, words of mercy and 
words of truth that never cease to be heard by those who 
listen for the voice of the Good Shepherd. 

This Psalm is, therefore, to be taken as a thanksgiving for 
the grace given in the Church by the manifestation of Christ's 
Presence : according to His words of enduring truth, ' ' Lo, 
I am with you alway, even to the end of the world." " The 
Lord is King," "Be ye sure that the Lord He is God : " even 
the Lord our Shepherd. 

PSALM CI. 

Mercy and judgement are the two great characteristics 
which mark the acts of Christ towards others while He was 
upon earth, and the two which distinguish His rule in His 
Kingdom. This Psalm expresses first His righteous purposes 
while preparing the way of His Kingdom and lifting up the 
longings of His human heart to the Father ; and, secondly, 
His Voice speaking from the midst of His mystical Body during 
the period of its probation and of its waiting for the Second 
Advent. 

Under these two aspects is thus set forth the. entire holiness 
of the Lord Jesus, to Whom alone of all men was given a 
"perfect heart" in its original nature, and in the obedience 
of will. To such perfect holiness and righteousness, froward 



or wilful wickedness, whether of the unfaithful, of the slan- 
derer, of him who has been misled by that pride which gave 
Satan his first hold on man, of deceitful and lying persons 
who copy the "father of lies" in their sin, or of any other 
perverse unholiness, is thoroughly hateful : and our Lord 
shewed His abhorrence of such while He was upon earth, as 
He declares respecting His glorified Church that none such 
shall have a place in the New Jerusalem. 

And each particular Christian may take up the words of 
his holy Lord in the unity of His mystical Body, so as humbly 
to use this Psalm respecting his own determination to root 
out sin from the City of the Lord. 

PSALM Oil. 

In this, the fifth of the Penitential Psalms, the Voice of 
Christ, as the Representative Penitent, is heard pleading with 
God for pardon and restoration to His Presence. Though, as 
St. Augustine says, there are some things which make us fear 
to say so, there are other things which force us to say so : and 
a humble reverence influencing all our thoughts on so awful a 
subject, wc may thankfully accept such a meaning as exhibit- 
ing the fulness and depth of our Saviour's Sacrifice of Himself 
for sinners. The same holy Voice is also heard lifting up the. 
supplication of His fainting Church that God will build up the 



602 



Cbe Psalms. 



20th Day. [Ps. 102.] 



3 For my days are consumed away like smoke : 
and my bones are burnt up as it were a fire- 
brand. 

4 My heart is smitten down, and withered like 
grass : so that I forget to eat my bread. 

5 For the voice of my groaning : my bone- 
will scarce cleave to my flesh. 

6 I am become like a pelican in the wilder- 
ness : and like an owl that is in the desert. 

7 I have watched, and am even as it were a 
sparrow : that sitteth alone upon the house-top. 

8 Mine enemies revile me all the day long : 
and they that are mad upon me are sworn to 
gether against me. 

9 For I have eaten ashes as it were bread : 
and mingled my drink with weeping ; 

10 And that because of Thine indignation and 
wrath : for Thou hast taken me up, and cast me 
down. 

1 1 My days are gone like a shadow : and 1 
am withered like grass. 

12 But Thou, O Lord, shalt endure for ever : 
and Thy remembrance throughout all generations. 

13 Thou shalt arise, and have mercy upon 
Sion : for it is time that Thou have mercy upon 
her, yea, the time is come. 

14 And why? Thy servants think upon her 
stones : and it pitieth them to see her in the 
dust. 

1 5 The heathen shall fear Thy Name, O Lord : 
and all the kings of the earth Thy Majesty ; 

16 When the Lord shall build up Sion : and 
when His glory shall appear ; 

17 When He turneth Him unto the prayer of 
the poor destitute : and despiseth not their 
desire. 

18 This shall be written for those that come 
after : and the people which shall be born shall 
praise the Lord. 

19 For He hath looked down from His sanc- 
tuary : out of the heaven did the Lord behold 
the earth ; 

20 That He might hear the mournings of such 
as are in captivity : and deliver the children 
appointed unto death ; 

21 That they may declare the Name of the 
Lord in Sion : and His worship at Jerusalem. 



Quia defecerunt sicut fumus dies mei : et ossa 
mea sicut cremium aruerunt. 

Percussus sum ut fcenum, et aruit cor meum : 
quia oblitus sum comedere panem meum. 

A voce gemitus mei : adhassit os meum carni 
meae. 

Similis factus sum pelicano solitudinis : factus 
sum sicut nycticorax in domicilio. 

Vigilavi : et factus sum sicut passer solitarius 
in tecto. 

Tota die exprobrabant mihi inimici mei : et 
qui laudabant me adversum me jurabant. 

Quia cinerem tanquam panem manducabam : 
et potum meum cum fletu miscebam. 

A facie irae indignationis Tuse : quia elevans 
allisisti me. 

Dies mei sicut umbra declinaverunt : et ego 
sicut foenum ami. 

Tu autem, Domine, in seternuni permanes : et 
memoriale Tuum in generationem et generationem. 

Tu exsurgens, Domine, misereberis Sion : quia 
tempus miserendi ejus, quia venit tempus. 

Quoniam placuerunt servis Tuis lapides ejus : 
et terras ejus miserebuntur. 

Ea timebunt gentes Nomen Tuum, Domine : et 
omnes reges terras gloriam Tuam. 

Quia eedificavit Dominus Sion : et videbitur in 
gloria Sua. 

Respexit in orationem humilium : et non 
sprevit precem eorum. 

Scribantur haec in generatione altera : et 
populus qui creabitur laudabit Dominum. 

Quia prospexit de excelso sancto Suo : Domi- 
nus de ccelo in terram aspexit; 

Ut audiret gemitus compeditorum : ut solveret 
filios interemptorum. 

Ut annuntient in Sion Nomen Domini : et 
laudem Ejus in Hierusalem. 



walls of the Heavenly City, and raise it to the glory of a 
never-ending endurance by filling it with the glory of His 
eternal Presence. So out of the depth of sorrow for sin Faith 
looks forward to that blessed time when "God shall wipe 
away all tears from the eyes of His people ; and there shall 
be no more death, neither sorrow, nor crying, neither shall 
there be any more pain : for the former things are passed 
away." [Rev. xxi. 4.] 

It is significant of our Lord's great humiliation that His 
words here are in several places similar to those used by Job : 
" Ye have heard of the patience of Job, and have seen the end 
of the Lord." [James v. 11.] Thus Job laments, " My days 
are swifter than a weaver's shuttle, and are spent without 
hope. . . . My skin is black upon me, and my bones are 
burned with heat. . . . My bone cleaveth to my skin, and to 
my flesh. ... I am a brother to dragons, and a companion 
to owls. . . . My harp also is turned to mourning, and my 
organ into the voice of them that weep. " Some expressions 
are also similar to those used by other suffering servants of 
God : as of Hezekiah when he said, " I reckoned till morning, 
that, as a lion, so will He break all my bones ; from day even 
to night, so wilt Thou make an end of me. Like a crane or 
a swallow, so did I chatter : I did mourn as a dove : mine 
eyes fail with looking upward : Lord, I am oppressed, 



undertake for me." Or as Jeremiah in his Lamentations 
respecting Israel, " Their visage is blacker than a coal : they 
are not known in the streets : their skin cleaveth to their 
bones ; it is withered, it is become like a stick." And thus 
it seems to be intimated that " in all our afflictions He was 
afflicted," and that when He bore our sins in His own Body 
on the Cross, He bore all the miseries also that sins bring 
with them condensed into one scorching ray of woe upon His 
Person. ' 

It is out of the midst of such misery that "The Afflicted 
One " looked forth on the travail of His Soul and was satis- 
fied ; and though He had but a few hours before predicted of 
the Temple and of Jerusalem that not one stone should be 
left upon anothei-, yet He could say, ' ' Thou shalt arise, and 
have mercy upon Sion . . . When the Lord shall build up 
Sion," for He knew that the fulness of time had come, and 
that though the earthly Zion was about to become a desola- 
tion, the City of God was to be built up anew, a spiritual 
house, not made with hands, eternal in the heavens. 

To the edification of the spiritual Zion the rest of the Psalm 
looks; seeming to say with the prophet, "0 thou afflicted, 

l The title of this Psalm is, " A Prayer of the Afflicted, when He is over- 
whelmed, and poureth out His complaint before the Lord." 



20th Day. [Ps. 103.] 



€f)e Ipsalms; 



60 ' 



22 When the people are gathered together : 
and the kingdoms also, to serve the Lord. 

23 He brought down my strength in my 
journey : and shortened my days. 

24 But I said, O my God, take me not away 
in the midst of mine age : as for Thy years, the) 
endure throughout all generations. 

25 Thou, Lord, in the beginning hast laid tin 
foundation of the earth : and the heavens are tht 
work of Thy hands. 

26 They shall perish, but Thou shalt endure : 
they all shall wax old as doth a garment ; 

27 And as a vesture shalt Thou change them, 
and they shall be changed : but Thou art the 
same, and Thy years shall not fail. 

28 The children of Thy servants shall con- 
tinue : and their seed shall stand fast in Thy 
sight. 

THE CIII. PSALM. 
Benedic, anima mea. 

PRAISE the Lord, O my soul : and all that 
is within me praise His holy Name. 

2 Praise the Lord, O my soul : and forget not 
all His benefits ; 

3 Who forgiveth all thy sin : and healeth all 
thine infirmities ; 

4 Who saveth thy life from destruction : and 
crowneth thee with mercy and lovingkindness ; 

5 Who satisfieth thy mouth with good things : 
making thee young and lusty as an eagle. 

6 The Lord executeth righteousness and judge- 
ment : for all them that are oppressed with 
wrong. 

7 He shewed His ways unto Moses : His 
works unto the children of Israel. 

8 The Lord is full of compassion and mercy : 
long-suffering, and of great goodness. 

9 He will not alway be chiding : neither keep- 
eth He His anger for ever. 

10 He hath not dealt with us after our sins : 
nor rewarded us according to our wickednesses. 

1 1 For look how high the heaven is in com- 
parison of the earth : so great is His mercy also 
toward them that fear Him. 

12 Look how wide also the east is from the 
west : so far hath He set our sins from us. 



cm. 

Hist. David ; a 

thanksgiving in his 

old age. 
Liturg. S>. g. %. 

Saturday Mattins. 

Whitsuntide, St. 

Michael, 3rd Noct. 

All Saints, 1st Noct. 
Fastern. A daily 

Morning Psalm. 



In conveniendo populos in unum : et reges ut 
serviant Domino. 

Respondit ei in via virtutis suae : paucitatem 
dierum meorum nuntia mihi. 

Ne revoces me in dimidio dierum meorum : in 
generationem et generationem anni Tui. 

Initio Tu, Domine, terrain fundasti : et opera 
manuum Tuarum sunt cceli. 

Ipsi peribunt, Tu autem permanes : et omnes 
sicut vestimentum veterascent. 

Et sicut opertorium mutabis eos, et mutabun- 
tur : Tu autem idem ipse es, et anni Tui non 
deficient. 

Filii servorum Tuorum habitabunt : et semen 
eorum in saeculum dirigetur. 



PSALMUS CII. 

BENEDIC, anima mea, Domino : et omnia 
quae intra me sunt, Nomini sancto Ejus. 

Benedic, anima mea, Domini : et noli oblivisci 
omnes retributiones Ejus. 

Qui propitiatur omnibus iniquitatibus tuis : 
Qui sanat omnes infirmitates tuas. 

Qui redimit de interitu vitam tuam : quia 
coronat te in misericordia et miserationibus. 

Qui replet in bonis desiderium tuum : renova- 
bitur ut aquilse juventus tua. 

Faciens misericordias Dominus : et judicium 
omnibus injuriam patientibus. 

Notas fecit vias Suas Moysi : filiis Israel volun- 
tates Suas. 

Miserator et misericors Dominus : longanimis 
et multum misericors. 

Non in perpetuum irascetur : neque in seternum 
comminabitur. 

Non secundum peccata nostra fecit nobis : 
neque secundum iniquitates nostras retribuit 
nobis. 

Quoniam secundum altitudinem cceli a terra : 
corroboravit misericordiam Suam super timentes 
Se. 

Quantum distat ortus ab occidente : longe fecit 
a nobis iniquitates nostras. 



tossed with tempest, and not comforted, behold, I will lay 
thy stones with fair colours, and lay thy foundations with 
sapphires. And I will make thy windows of agates, and thy 
gates of carbuncles, and all thy borders of pleasant stones. 
And all thy children shall be taught of the Lord ; and great 
shall be the peace of thy children. In righteousness shalt 
thou be established." "Thy sun shall no more go down, 
neither shall thy moon withdraw itself ; for the Lord shall 
be thine everlasting Light, and the days of thy mourning 
shall be ended." 

So Christ looked forward from His throne of suffei*ing and 
vicarious penitence to His throne of dominion and glory. So 
the Church, His mystical Body, looks forward from the time 
of her militant waiting, her contest with sin, her persecution 
at the hands of Christ's enemies, to the time when the Lord 
shall create all things new. So the penitent soul, abased 
before the Judge of all, may look forward too ; and making 
its prayer " the prayer of The Poor destitute," receive of the 
riches which His poverty gained for sinners in an Absolution 
on eartli that will be ratified in that Day when the redeemed 
and pardoned shall " stand fast," upheld by the Cross of their 
alllicted and glorified Saviour. 



PSALM CIII. 

The Evangelical key-note to this Psalm was given by St. 
Paul when he wrote, " Blessed be the God and Father of our 
Lord Jesus Christ, Who hath blessed us with all spiritual 
blessings in heavenly places, in Christ." 

In its Liturgical use it is to be regarded as the thanksgiving 
of the Church for the redeeming work of Christ : a thanks- 
giving offered up indeed on behalf of the whole body of human 
nature, for every individual member of which that ever lived, 
or ever will live, Christ died. For the Church is the true 
" anima rnundi ; " and although the world without, and even 
the dumb creation, praises God in a certain sense by the ful- 
filment of its duty and vocation, it is within the Church alone 
that mankind can appreciate the blessings of Redemption, and 
praise the Lord for them. 

The Psalm contemplates mankind, then, as a whole, and in 
its fallen condition, and looks forward to that work whoso 
effects reached back to the ago of the Psalmist and to all 
previous times, the work by which the Saviour of all brought 
about the forgiveness of all. The " sin " is thus not any par 
ticular sins of one porson, but the aggregate sin of mankind, 



604 



Cbe Psalms. 



20th Day. [Ps. 104. 



13 Yea, like as a father pitieth his own chil- 
dren : even so is the Lord merciful unto them 
that fear Him. 

14 For He knoweth whereof we are made : He 
remembereth that we are but dust. 

15 The days of man are but as grass : for he 
nourisheth as a flower of the field. 

16 For as soon as the wind goeth over it, it is 
gone : and the place thereof shall know it no 
more. 

17 But the merciful goodness of the Lord 
endureth for ever and ever upon them that fear 
Him : and His righteousness upon children's 
children ; 

18 Even upon such as keep His covenant : and 
think upon His commandments to do them. 

19 The Lord hath prepared His seat in heaven : 
and His kingdom ruleth over all. 

20 O praise the Lord, ye Angels of His, ye 
that excel in strength : ye that fulfil His com- 
mandment, and hearken unto the voice of His 
words. 

21 O praise the Lord, all ye His hosts : ye 
servants of His that do His pleasure. 

22 O speak good of the Lord, all ye works of 
His, in all places of His dominion : praise thou 
the Lord, O my soul. 



Day 20. Evening Prayer, 
the civ. psalm. 

Benedic, anima mea. 

PRAISE the Lord, O my soul : O Lord my 
God, Thou art become exceeding glorious ; 
Thou art clothed with majesty and honour. 

2 "Thou deck est Thy self with light as it were 
with a garment : and spreadest out the heavens 
like a curtain. 

3 *Who layeth the beams of His chambers in 
the waters : and maketh the clouds His chariot, 
and walketh upon the wings of the wind. 

4 He maketh His angels spirits : and His 
ministers a flaming fire. 

5 'He laid the foundations of the earth : that 
it never should move at any time. 

6 Thou coveredst it with the deep like as with 
a garment : the waters stand in the hills. 

7 At Thy rebuke they flee : at the voice of 
Thy thunder they are afraid. 

8 They go up as high as the hills, and down 
to the valleys beneath : even unto the place which 
Thou hast appointed for them. 



civ. 

Hist. David ; in his 
old age. 

Lititrg. Whitsun- 
day Evensong, £?. 
@. |g. Saturday, 
Whitsuntide Mat- 
tins. 

a The First Day 
of Creation. 
[Comp. Gen. 1.3-5.] 
b The second 
Day of Crea- 
tion. \Co>np. Gen. 
1. 6-8.] 



c the third Day 
of Creation. 
\Comp. Gen. 1. 9- 
"3-] 



Quomodo miseretur pater filiorum, misertus est 
Dominus timentibus Se : quoniam Ipse cognovit 
figmentum nostrum. 

Recordatus est quoniam pulvis sumus : homo 
sicut fcenum dies ejus ; tanquam flos agri sic 
efflorebit. 

Quoniam spiritus pertransibit in illo, et non 
subsistet : et non cognoscet amplius locum suum. 

Misericordia autem Domini ab aeterno : et 
usque in aeternum super timentes Euni. 

Et justitia Illius in filios filiorum : his qui 
servant testamentum Ejus ; 

Et memores sunt mandatorum Ipsius : ad 
faciendum ea. 

Dominus in ccelo paravit sedem Suam : et reg- 
num Ipsius omnibus dominabitur. 

Benedicite Domino, omnes angeli Ejus : po- 
tentes virtute, facientes verbum Illius, ad audien- 
dam vocem sermonum Ejus. 

Benedicite Domino, omnes virtutes Ejus : 
ministri Ejus qui facitis voluntatem Ejus. 

Benedicite Domino, omnia opera Ejus : in 
omni loco dominationis Ejus ; benedic, anima 
mea, Domino. 



PSALMUS cm. 

BENEDIC, anima mea, Domino : Domine, 
Detjs meus, magnificatus es vehementer. 



Confessionem et decorem induisti 
lumine sicut vestimento. 



amictus 



Extendens ccelum sicut pellem : Qui tegis aquis 
superiora Ejus. 

Qui ponis nubem ascensum Tuum : Qui ambulas 
super pemias ventorum. 

Qui facis angelos Tuos spiritus : et ministros 
Tuos ignem urentem. 

Qui fundasti terrain super stabilitatem Suam : 
non inclinabitur in sseculum saeculi. 

Abyssus, sicut vestimentum, amictus ejus : 
super montes stabunt aquas. 

Ab increpatione Tua fugient : a voce tonitrui 
Tui formidabunt. 

Ascendunt montes ; et descendunt campi : in 
locum quern fundasti eis. 



there being no sin for which the Blood of Christ is not a suffi- 
cient Sacrifice and Atonement. The "infirmities" are also 
those which came upon mankind through sin ; all that long 
train of physical weaknesses and degenerations which cul- 
minate in death : and all those spiritual weaknesses which 
the grace of God only can prevent from ending in spiritual 
destruction. Thus Christ procured a modification of the 
sentence, "Thou shalt surely die," by redeeming the life of 
human nature from that incapacity for immortality which 
was the consequence of the Fall, and restoring it to the 
vigour of its first state, making it "young and lusty as an 
eagle. " 

This gives the key to the interpretation of the whole 
Psalm. Man deserved the loss of eternal life and of the 
Vision of God, but the Lord was full of compassion and 



mercy, and provided a means of pardon and restoration. 
Man alienated himself from the family of God, yet He 
pitieth men as His children still, and remembers that they 
were created with a power of falling from their first estate, 
and of returning to the dust from which they were taken. 
In His ' ' merciful goodness, " therefore, the Son of God comes 
down from Heaven to become Man Himself, that the 
righteousness of God may be extended upon " children's 
children " if they are in the new covenant founded on the 
Incarnation. 

The last verses of the Psalm express the unity of the Church 
in Heaven with the Church on earth through the work of 
Christ. " Ye are come unto mount Sion, and unto the City 
of the living God, the heavenly Jerusalem, and to an innu- 
merable company of angels : to the general assembly and 



20th Day. [Ps. 104.] 



Cbe Psalms. 



6o : 



9 Thou hast set them their bounds which they 
shall not pass : neither turn again to cover the 
earth. 

10 He sendeth the springs into the rivers : 
which run among the hills. 

1 1 All beasts of the field drink thereof : and 
the wild asses quench their thirst. 

12 Beside them shall the fowls of the air have 
their habitation : and sing among the branches. 

13 He watereth the hills from above : the 
earth is filled with the fruit of Thy works. 

1 4 He bringeth forth grass for the cattle : and 
green herb for the service of men ; 

15 That He may bring food out of the earth, 
and wine that maketh glad the heart of man : 
and oil to make him a cheerful countenance, and 
bread to strengthen man's heart. 

16 The trees of the Lord also are full of sap : 
even the cedars of Libanus which He hath 
planted. 

17 Wherein the birds make their nests : and 
the fir-trees are a dwelling for the stork. 

18 The high hills are a refuge for the wild 
goats : and so are the stony rocks for the conies. 

19" He appointed the moon for certain seasons : 
and the sun knoweth his going down. 

20 Thou makest darkness that it may be 
night : wherein all the beasts of the forest do 
move. 

21 The lions roaring after their prey : do seek 
their meat from God. 

22 The sun ariseth, and they get them away 
together : and lay them down in their dens. 

23 Man goeth forth to- his work, and to his 
labour : until the evening. 

24 O Lord, how manifold are Thy works : in 
wisdom hast Thou made them all ; the earth is 
full of Thy riches. 

25 *So is the great and wide sea also : wherein 
are things creeping innumerable, both small and 
great beasts. 

26 There go the ships, and there is that 
' Leviathan : whom Thou hast made to take his 
pastime therein. 

27 d These wait all upon Thee : that Thou 
mayest give them meat in due season. 

28 When Thou givest it them they gather it : 
and when Thou openest Thy hand they are filled 
with good. 

29 When Thou hidest Thy face they are 
troubled : when Thou takest away their breath 
they die, and are turned again to their dust. 



a The Fourth 
Day of Crea- 
tion. [Comp. Gen. 
i. 14-19.J 



b The Fifth Day 
of Creation. 
[Comp. Gen. I. 20- 
=3-1 



r See Annot. Bible, 
ii. 623. 



rfTHE Sixth Day 
of Creation. 
[Comp. Gen. i. 24- 
3'] 



Terminum posuisti, quern non transgredientur : 
neque convertentur operire terrain. 

Qui emittis fontes in convallibus : inter medium 
montium pertransibunt aquas. 

Potabunt omnes bestise agri : exspectabunt 
onagri in siti sua. 

Super ea volucres cceli habitabunt : de medio 
petrarum dabunt voces. 

Kigans montes de superioribus suis : de fructu 
operum Tuorum satiabitur terra. 

Producens fcenum jumentis : et herbani servi- 
tuti hominum. 

Ut educas panem de terra : et vinum lastificet 
cor hominis. 

Ut exhilaret faciem in oleo : et panis cor 
hominis confirmet. 

Saturabuntur ligna campi, et cedri Libani quas 
plantavit : illic passeres nidificabunt. 



Herodii domus dux est eorum : montes excelsi 
cervis ; petra ref ugium herinaciis. 

Fecit lunam in tempora : sol cognovit occasum 
suum. 

Posuisti tenebras, et facta est nox : in ipsa per- 
transibunt omnes bestise silvae. 

Catuli leonum rugientes, ut rapiant : et quasrant 
a Deo escam sibi. 

Ortus est sol, et congregati sunt : et in cubilibus 
suis collocabuntur. 

Exibit homo ad opus suum : et ad operationem 
suam usque ad vesperam. 

Quarn magnificata sunt opera Tua, Domine : 
omnia in sapientia fecisti ; impleta est terra pos- 
sessions Tua. 

Hoc mare magnum et spatiosum manibus : 
illic reptilia quorum non est numerus. 

Animalia pusilla cum magnis : illic naves per- 
transibunt. 

Draco iste quem formasti ad illudendum ei : 
omnia a Te exspectant, ut des illis escam in tem- 
pore. 

Dante Te illis, colligent : aperiente te manum 
Tuam, omnia implebuntur bonitate. 

Avertente autem Te faciem, turbabuntur : 
auferes spiritum eorum et deficient, et in pul- 
verem suum revertentur. 



Church of the Firstborn, which are written in Heaven." 
[Heb. xii. 22.] 

PSALM CIV. 

This is a hymn of praise to the Creator of all things visible 
and invisible : and it looks beyond the first Creation to that 
time of which Isaiah was inspired to prophesy in the words 
of God Himself, "Behold, I create new heavens and a new 
earth : and the former shall not be remembered, nor come 
into mind ; but be ye glad and rejoice in that which I create : 
for, behold, I create Jerusalem a rejoicing, and her people a 
joy." [Isa. Ixv. 17.] For this reason the Church has ap- 
pointed this Psalm for Whitsun Day, as being one the mystical 
sense of which glorifies God the Holy Ghost, the "Giver of 
life," in the spiritual creation: and formerly this sense was 
brought out even more conspicuously by the use of the Psalm 
throughout the Octave as well as on Whitsun Day itself. 

Whatever is recorded in Holy Scripture respecting the 



natural Creation is set down from information given by the 
Creator Himself : and in whatever language, whether that of 
history, prophecy, or poetry, such information is given, the 
absolute Truthfulness of God makes it impossible that the 
substance of it should be inconsistent with fact. In this 
Psalm we are, therefore, provided with a Divine Creed 
respecting the work of the Creator. The words are given us 
by God Himself that we may use them in His praise. Al- 
though perfectly consistent with the Mosaic narrative, the 
Psalm lias sufficiently independent characteristics to make it 
improbable that it was in any way founded on that narrative, 
and we may consider it more justly as a new revelation, 
in which the Divine Wisdom teaches man to speak of his 
Creator's work out of the depth of a knowledge that cannot 
err; and especially to glorify that continuous act of Creation 
by which the universe is preserved in order, beauty, and use- 
fulness. 

Such a Christian strain is a constant witness against that 



6o6 



Cbe Psalms. 



21st Day. [Ps. 105. _ 



earth shall tremble at the look of 
He do but touch the hills, they shall 



30 When Thou'lettest Thy breath go forth 
they shall be made : and Thou shalt renew the 
face of the earth. 

31 The glorious Majesty of the Lord shall 
endure for ever : the Lord shall rejoice in His 
works. 

32 The 
Him : if 
smoke. 

33 I will sing unto the Lord as long as I live : 
I will praise my God while I have my being. 

34 And so shall my words please Him : my 
joy shall be in the Lord. 

35 As for sinners they shall be consumed out 
of the earth, and the ungodly shall come to an 
end : praise thou the Lord, O my soul, praise 
the Lord. 

Day 21. MORNING PRAYER. 
THE CV. PSALM. 
Confitemiiri Domino. 

OGIVE thanks unto the Lord, and call upon 
His Name : tell the people what things He 
hath done. 

2 O let your songs be of Him, and praise 
Him : and let your talking be of all His won- 
drous works. 

3 Rejoice in His holy Name : let the heart of 
them rejoice that seek the Lord. 

4 Seek the Lord and His strength : seek His 
face evermore. 

5 Remember the marvellous works that He 
hath done : His wonders, and the judgements of 
His mouth ; 

6 O ye seed of Abraham His servant : ye 
children of Jacob His chosen. 

7 He is the Lord our God : His judgements 
are in all the world. 

8 "He hath been alway mindful of His cove- 
nant and promise : that He made to a thousand 
generations ; 

9 *Even the covenant that He made with 
Abraham : and the oath that He sware unto 
Isaac ; 

1 c And appointed the same unto Jacob for a 
law : and to Israel for an everlasting testament ; 

1 1 Saying, Unto thee will I give the land of 
Canaan : the lot of your inheritance. 

12 d When there were yet but a few of them : 
and they strangers in the land ; 



cv 

Hist. Probably by 
Haggai, for the 
dedication of the 
Second Temple. 
[Ezra 6. 15-18.] 

Liturg. £.. g. g. 
Saturday Mattins. 



a Luke I. 72, 73. 



b Gen. 17. 2-7 ; 26. 3. 



c Gen. e8. 14; 35. 11, 



d Gen. 12. 1-20 ; 13. 
12; 20. 3-7 ; 26. 11. 
Luke 12. 32. 



Emitte spiritum Tun in et creabuntur : et re- 
novabis faciem terrae. 

Sit gloria Domini in sseculum : laetabitur Do- 
minus in operibus Suis. 

Qui respicit terrain, et facit earn tremere : Qui 
tangit montes et fumigant. 

Cantabo Domino in vita mea : psallam Deo 
meo quamdiu sum. 

Jucundum sit Ei eloquium meum : ego vero 
delectabor in Domino. 

Deficiant peccatores a terra, et iniqui ita ut 
non sint : benedic, anima mea, Domino. 



PSALMUS CIV. 

CONFITEMINI Domino et invocate Nomen 
Ejus : annuntiate inter gentes opera Ejus. 

Cantate Ei et psallite Ei : narrate omnia mira- 
bilia Ejus ; laudamini in Nomine sancto Ejus. 

Laetetur cor quaerentium Dominum ; quaerite 
Dominum et confirmamini : quae rite faciem Ejus 
semper. 

Mementote mirabilium Ejus quae fecit : pro- 
digia Ejus et judicia oris Ejus. 

Semen Abraham servi Ejus : filii Jacob electi 
Ejus. 

Ipse Dominus Deus noster : in universa terra 
judicia Ejus. 

Memor fuit in saeculum testamenti Sui : verbi 
quod mandavit in mille generationes. 

Quod disposuit ad Abraham : et juramenti Sui 
ad Isaac. 

Et statuit illud Jacob in prseceptum : et Israel 
in testamentum aeternum. 

Dicens, Tibi dabo terram Chanaan : funiculnm 
haereditatis vestrae. 

Cum essent numero brevi : paucissimi, et in- 
colae ejus. 



kind of unbelief which denies the overruling hand of God, 
and believes a monstrous fable of independent and self-origina- 
tive action in the operations of Nature. It is the voice of the 
Church reading God's glory from age to age in every page of 
the book of Nature, and saying, " Thou art worthy, Lord, 
to receive glory, and honour, and power ; for Thou hast 
created all things, and for Thy pleasure they are and were 
created." [Rev. iv. 11.] 

It has already been remarked that this Psalm has a further 
meaning, viz. a typical reference to the spiritual world of 
New Creation. The manner in which this mystical sense 
may be drawn out is almost self-evident to any mind accus- 
tomed to use the Psalms from day to day in the services of 
the Church. When we sing, "Thou deckest Thyself with 
light as with a garment," we cannot but think of those fre- 
quent allusions to light in connection with God's Presence 
which culminate in the Apostolic saying, "God is Light;" 
the words of our Lord, " I am the Light of the world ;" and 
the Vision of the New Creation in the Apocalypse, "The City 



had no need of the sun, neither of the moon, to shine in it : 
for the glory of God did lighten it, and the Lamb is the light 
thereof." The Creator laying " the beams of His chambers 
in the waters " brings up thoughts of those waters of Baptism 
on which the Holy Spirit founds the work of New Creation 
in the Church of God. The many allusions to water will 
lead the mind to dwell on the streams of grace which flow 
like a "pure river of water of life, clear as crystal, proceeding 
out of the throne of God and of the Lamb." Man "going 
forth to his work and to his labour until the evening " repre- 
sents the whole period of that dispensation which will end in 
"the rest that remaineth for the people of God;" and the 
regeneration and glorious resurrection of mankind and nature 
is clearly indicated by the renewal of the earth under the 
operation of God's Spirit again going forth as at the first 
Creation. Thus we sing to the glory of the Lord, not only re- 
specting the visible Creation, but also respecting that of which 
"He that sat upon the throne said, Behold, I make all 
tilings new." 



21st Day. [Ps. 105.] 



Cbe Psalms. 



607 



13 What time as tliey went from one nation to 
another : from one kingdom to another people ; 

1 4 He suffered no man to do them wrong : but 
reproved even kings for their sakes ; 

1 5 " Touch not Mine * Anointed : and do My 
prophets no harm. 

1 6 c Moreover, He called for a dearth upon 
the land : and destroyed all the provision of 
bread. 

17 ''But He had sent a man before them : 
even Joseph, who was sold to be a bondservant ; 

18 Whose feet they hurt in the stocks : the 
iron entered into his soul ; 

19 Until the time came that his cause was 
known : the word of the Lord tried him. 

20 ' The king sent, and delivered him : the 
prince of the people let him go free. 

21 ^He made him lord also of his house : and 
ruler of all his substance ; 

22 That he might inform his princes after his 
will : and teach his senators wisdom. 

23 ^Israel also came into Egypt : and Jacob 
was a stranger in the land of Ham. 

24 ^And He increased His people exceedingly : 
and made them stronger than their enemies ; 

25 Whose heart turned so, that they hated His 
people : and dealt untruly with His servants. 

26 ' Then sent He Moses His servant : and 
Aaron whom He had chosen. 

27 And these shewed His tokens among them: 
and wonders in the land of Ham. 

28 ^He sent darkness, and it was dark : and 
they were not obedient unto His word. 

29 'He turned their waters into blood : and 
slew their fish. 

30 '"Their land brought forth frogs : yea, even 
in their kings' chambers. 

31 "He spake the word, and there came all 
manner of flies : and lice in all their quarters. 

32 " He gave them hail-stones for rain : and 
flames of fire in their land. 

33 p He smote their vines also and fig-trees : 
and destroyed the trees that were in their coasts. 

34 q He spake the word, and the grasshoppers 
came, and caterpillars innumerable : and did eat 
up all the grass in their land, and devoured the 
fruit of their ground. 

35 r He smote all the first-born in their land : 
even the chief of all their strength. 

36 s He brought them forth also with silver 
and gold : there was not one feeble person among 
their tribes. 



a Rev. S. 3. 
b Plural. 



fGen. 41 54. 



d Gen. 37. 28, 36. 



I Gen. 41. 14. 
./Gen. 41. 40, 43. 

g Gen. 46. 6. Deur. 
h Exod. 1. 7, 12. 

i Exod. 3. 10; 4. 14. 

k Exod. 10. 22. 
Comp. Gen. 1. 3. 

/ Exod. 7. 20, 21. 
m Exod. 8. 6. 

II Exod. 8. 24, 17. 
o Exod. 9. 23, 24. 
/ Exod. 9. 25, 



yExod. 10. 15. Re 
9. 3-10. 



rExod. 12. 29. Rev. 
6. 15. 



j Exod. 12. 35, 36. 



Et pertransierunt de gente in gentem : et de 
regno ad populum alteram. 

Non reliquit hominem nocere eis : et corripuit 
pro eis reges. 

Nolite tangere christos Meos : et in prophetis 



Meis nolite malignari 

Et vocavit famem super terrain 
mamentum panis contrivit. 



et omne fir- 



Misit ante eos virum : in servum venundatus 
est Joseph. 

Humiliaverunt in compedidus pedes ejus : fer- 
rum pertransiit animam ejus, donee veniret ver- 
bum ejus. 

Eloquium Domini inflammavit eum : misit rex 
et solvit eum ; princeps populorum et dimisit 
eum. 

Constituit eum dominum domus sua? : et priu- 
cipem omnis possessionis suse. 

Ut erudiret principes ejus sicut semetipsum : 
et senes ejus prudentiam doceret. 

Et intravit Israel in _<5Cgyptum : et Jacob 
accola fuit in terra Cham. 

Et auxit populum Suum vehementer : et firma- 
vit eum super iniinicos ejus. 

Convertit cor eorum ut odirent populum Ejus : 
et dolum facerent in servos Ejus. 

Misit Moysen servum Suum : Aaron quem 
elegit Ipsum. 

Posuit in eis verba signorum Suorum : et pro- 
digiorum in terra Cham. 

Misit tenebras et obscuravit : et non exacer- 
bavit sermones Suos. 

Convertit aquas eorum in sanguinem : et 
occidit pisces eorum. 

Et dedit terra eorum ranas : in penetralibus 
regum ipsorum. 

Dixit et venit cynomyia et ciniphes : in omni- 
bus finibus eorum. 

Posuit pluvias eorum grandinem : ignem com- 
burentem in terra ipsorum. 

Et percussit vineas eorum et ficulneas eorum : 
et contrivit lignum finium eorum. 

Dixit et venit locusta et bruchus : cujus non 
erat numerus. 

Et comedit omne fcenum in terra eorum : et 
comedit omnem fructum terras eorum. 

Et percussit omne primogenitum in terra 
eorum : primitias omnis laboris eorum. 

Et eduxit eos cum argento et auro : efc non 
erat in tribubus eorum infirmus. 



PSALM CV. 

Tliis and the following Psalm were written, prophetically 
or historically, with reference to the Captivity in Babylon. 
The one rehearses, in the form of a didactic hymn, the great 
goodness which God had ever shown to His people, and His 
faithfulness in keeping the covenant which He had made with 
their forefathers Abraham, Isaac, and Jacob, and with them- 
selves, as a nation, in the time of Moses. The other recounts 
the history of the unfaithfulness which Israel had so con- 
tinually shewn towards God, and the sins for which He had 
suffered them to be carried into captivity. 

The first fifteen verses of this Psalm form part of that of 
which it is said, "On that day David delivered first this 
Psalm to thank the Lord into the hand of Asaph and his 
brethren," and the first and the last two verses of the 106th 
Psalm are identical with the last three of the one so spoken 



of. [1 Chron. xvi. 1-36.] Both the 105th and the lOGth 
Psalms seem to be also associated with the 104th by the 
sequence of the subjects and by the Hallelujah, or Praise ye 
the Lord, which concludes all three and begins the two 
former, 1 and appears, for the first time, in this series cf 
Psalms. 

As the Old Testament is now as much the heritage of the 
Christian as it was anciently of the Jewish Church, so the 
history of God's ancient people is part of the history of the 
one chosen people of God : for there is an essential continuity 
between the Church of the Old and the Church of the New 
Dispensation through the Person of our Blessed Lord. In 
singing this Psalm, therefore, the Church of Christ is [1] cele 
brating the merciful Providence of God in so preserving the 

1 The 78th, 185th, and 186th Psalms nro of a similar character to the 105tli 
ami 106th, as is also the discourse of St. Stephen. 



6o8 



€be Psalm0. 



21st Day. [Ps. 106. 



37 Egypt was glad at their departing : for 
they were afraid of them. 

38 "He spread out a cloud to be a covering : 
and fire to give light in the night-season. 

39 * At their desire He brought quails : and 
He filled them with the bread of heaven. 

40 c He opened the rock of stone, and the 
waters flowed out : so that rivers ran in the dry 
places. 

4 1 d For why 1 He remembei ed His holy pro- 
mise : and Abraham His servant. 

42 And He brought forth His people with joy : 
and His chosen with gladness ; 

43 ' And gave them the lands of the heathen : 
and they took the labours of the people in pos- 
session ; 

44 -^That they might keep His statutes : and 
observe His laws. 

Day 21. EVENING PRAYER. 
THE CVI. PSALM. 
Confitemini Domino. 

OGIVE thanks unto the Lord, for He is 
gracious : and His mercy endureth for 
ever. 

2 'Who can express the ''noble acts of the 
Lord : or shew forth all His praise ? 

3 Blessed are they that alway keep judgement : 
and do righteousness. 

4 'Remember me, O Lord, according to the 
favour that Thou bearest unto Thy people : O 
visit me with Thy salvation. 

5 '''That I may see the felicity of Thy chosen : 
and rejoice in the gladness of Thy people, and 
give thanks with Thine inheritance. 

6 'We have sinned with our fathers : we have 
done amiss, and dealt wickedly. 

7 '"Our fathers regarded not Thy wonders in 
Egypt, neither kept they Thy great goodness in 
remembrance : but were disobedient at the sea, 
even at the Red sea. 

8 "Nevertheless, He helped them for His 
Name's sake : that He might make His power to 
be known. 

9 "He rebuked the Red sea also, and it was 
dried up : so He led them through the deep, as 
through a wilderness. 

10 ^And He saved them from the adversary's 
hand : and delivered them from the hand of the 
enemy. 



! Exod. 13. si, 22. 



b Exod. 16. 13, 14. 



- Exod. 17. 6. 



d Gen. 15. 14. 



e Deut. 6. 10, 11. 



yDeut. 6. 24, 25. 



CVI. 

Hist. Probably by 
Haggai, for the 
dedication of the 
Second Temple. 
[Ezra 6. 15-18.] 

Liturg. %. g. $. 

; Saturday Mattins. 

g Ecclus. 43. 30. 
h Or, mighty acts, 
as in B. V. 



: Nell. 13 14, 22. 



k Luke 10. 23. 



/ Dan. 9. 5. Acts 
7- 51-53- 



m Exod. 14. ii, 12 



ji Exod. 9. 16. 



o Exod. 14. 21, 22. 
Rev. 16. 12. 



fi Exod. 14. 30. 



Lsetata est ^Egyptus in profectione eorum : 
quia incubuit timor eorum super eos. 

Expandit nubem in protectionem eorum : et 
ignem ut luceret eis per n »ctem. 

Petierunt, et venit coturnix : et pane cceli 
saturavit eos. 

Dirupit petram et fluxerunt aqua? : abierunt 
in sicco flumina : 

Quoniam memor fuit verbi sancti Sui : quod 
habuit ad Abraham puerum Suum. 

Et eduxit populum Suum in exsultatione : et 
electos Suos in lsetitia. 

Et dedit illis regiones gentium : et labores 
populorum possederunt : 

TJt custodiant justificationes Ejus : et legem 
Ejus exquirant. 



PSALMUS CV. 

CONFITEMINI Domino, quoniam bonus : 
quoniam in sseculuin misericordia Ejus. 

Quis loquetur potentias Domini : auditas faciet 
omnes laudes Ejus? 

Beati qui custodiunt judicium et faciunt justi- 
tiam : in omni tempore. 

Memento nostri, Domine, in beneplacito populi 
Tui : visita nos in salutari Tuo. 

Ad videndum in bonitate electorum Tuorum, 
ad la?tandum in lsetitia gentis Tua? r ut lauderis 
cum hsereditate Tua. 

Peccavimus cum patribus nostris : injuste 
egimus, iniquitatem fecimus. 

Patres nostri in ^Egypto non intellexerunt 
mirabilia Tua : non fuerunt memores multitudinis 
misericordia? Tua?. 

Et irritaverunt ascendentes in mare : mare 
Rubrum. 

Et salvavit eos propter Nomen Suum : ut 
notam faceret potentiam Suam. 

Et increpuit mare Rubrum, et exsiccatum est : 
et deduxit eos in abyssis sicut in deserto. 



Et salvavit eos de manu odientium 
eos de manu inimici. 



et redemit 



particular nation of the Jews that from among their number 
the Saviour should be bom : and [2] praising Him also for 
His continual loving-kindness to those whom Christians must 
regard as their own spiritual ancestors. 

But, in addition to this literal sense in which the Psalm is 
to be used, it must be remembered that the history of Israel 
is typical in the highest degree : and that we are, therefore, 
justified in looking for mystical meanings throughout in any 
portion of Holy Scripture, and especially the Psalms, in which 
the events of that history are recounted. Some of these 
mystical meanings may be particularly noticed. The founda- 
tion of the whole Psalm, for example, is the covenant which 
God made with the patriarchs, ' ' saying, Unto thee will I 
give the land of Canaan, the lot of your inheritance : " which 
covenant was made when " there were yet but a few of them : 
and they strangers in the land." Such a covenant, also, was 
made by God with His newly-chosen people, a covenant sig- 
nified in our Lord's words, " Pear not, little flock ; for it is 



your Father's good pleasure to give you the kingdom." 
[Luke xii. 32.] " To him that overcometh will I. grant to sit 
with Me in My throne, even as I also overcame, and am set 
down with My Father in His throne." [Rev. iii. 21.] Again, 
the " Touch not Mine Anointed " of the Psalm clearly refers, 
literally, to the Patriarchs and to their descendants ; mysti- 
cally it is impossible not to see its reference to Christ and to 
those who are made kings and priests by the unction of the 
Holy Spirit. In the sending a Man before them, even Joseph, 
who was sold to be a bond-servant, whose feet they hurt in 
the stocks, the iron entering into his soul, we cannot fail to see 
a mystical type of the Man Who took upon Him the form of 
a servant, Whose feet were fastened to the Cross, Whose heart 
the iron lance pierced through, and Whom the King delivered 
in the Resurrection, making Him Lord also of His house, and 
Ruler of all His substance, by raising His Human Nature to 
the Throne of Heaven. So also, in the increase of the people 
of Israel, in their growing stronger than their enemies, in the 



21st Day. [Ps. 106.; 



Cfjc Psalms, 



609 



11 "As for those that troubled them, the waters 
overwhelmed them : there was not one of them 
left. 

12 *Then believed they His words : and sang 
praise unto Him. 

13 '"But within a while they forgat His works : 
and would not abide His counsel. 

14 ""But lust came upon them in the wilder- 
ness : and they tempted God in the desert. 

15 'And He gave them their desire : and sent 
leanness withal into their soul. 

16 ■'They angered Moses also in the tents : 
and Aaron the saint of the Lord. 

17 x 'So the earth opened, and swallowed up 
Dathan : and covered the congregation of Abi- 
ram. 

18 ''And the fire was kindled in their com- 
pany : the flame burnt up the ungodly. 

19 'They made a calf in Horeb : and wor- 
shipped the molten image. 

20 *Thus they turned their glory : into the 
similitude of a calf that eateth hay. 

21 And they forgat God their Saviour : Who 
had done so great things in Egypt ; 

22 Wondrous works in the land of Ham : and 
fearful things by the Red sea. 

23 'So He said, He would have destroyed 
them, had not Moses His chosen stood before 
Him in the gap : to turn away His wrathful 
indignation, lest He should destroy them. 

24 "'Yea, they thought scorn of that pleasant 
land : and gave no credence unto His word ; 

25 "But murmured in their tents : and heark- 
ened not unto the voice of the Lord. 

26 "Then lift He up His hand against them : 
to overthrow them in the wilderness ; 

27 *To cast out their seed among the nations : 
and to scatter them in the lands. 

28 ? They joined themselves unto Baal-peor : 
and ate the offerings of the dead. 

29 Thus they provoked Him to anger with 
their own inventions : and the plague was great 
among them. 

30 Then stood up Phinees and Sprayed : and 
so the plague ceased. 

31 'And that was counted unto him for right- 
eousness : among all posterities for evermore. 

32 "They angered Him also at the waters of 
strife : so that He punished Moses for their 
sakes ; 



a Exod. 14, 28. 

b Exod. 13. 1-21. 
c Exod. 16. 2. 
d Num. u. 4. 
e Num. 11. 31. 
/Num. 16. 1. 
g Num. 16. 31-33. 

h Num. 16. 35. 
i Exod. 32. 4. 
AJer. 2. 11. 



/ Exod. 32. 9-14. 

m Num. 13. 32. 
ii Num. 14. 2. 
o Num. 14. 28, 29. 
/ Lev. 26. 33. 
g Num. 25. 3. 



r Num. 25. 7. 8. 

s Or, executed 

judgement, as in 

B. V. 
t Num. 25. 11-13. 



it Num. 20. 12. 



Et operuit aqua tribulantes eos 
non remansit. 



unus ex eis 



Et crediderunt verbis Ejus : et laudaverunt 
laudem Ejus. 

Cito fecerunt, obliti sunt operum Ejus : et non 
sustinuerunt consilium Ejus. 

Et concupierunt concupiscentiam in deserto : 
et tentaverunt Deum in inaquoso. 

Et dedit eis petitioiiem ipsorum : et misifc 
saturitatem in animas eorum. 

Et irritaverunt Moysen in castris : Aaron 
sanctum Domini. 

Aperta est terra, et deglutivit Dathan : et 
operuit super congregationem Abiron. 



Et exarsit ignis in synagoga eorum : flamma 
combussit peccatores. 

Et fecerunt vitulum in Horeb : et adoraverunt 
sculptile. 

Et mutaverunt gloriam suain : in similitudinein 
vituli comedentis foenum. 

Obliti sunt Deum Qui salvavit eos : Qui fecit 
magnalia in iEgypto, mirabilia in terra Cham, 
terribilia in mari Bubro. 

Et dixit ut disperderet eos : si non Moyses 
electus Ejus stetisset in confractione in conspectu 
Ejus. 

Ut averteret iram Ejus, ne disperderet eos : et 
pro nihilo habuerunt terram desiderabilem. 

ISTon crediderunt verbo Ejus, et murmuraverunt 
in tabernaculis suis : non exaudierunt voceni 
Domini. 

Et elevavit manum Suam super eos : ut pro- 
sterneret eos in deserto : 

Et ut dejiceret semen eorum in nationibus : et 
disperderet eos in regionibus. 

Et initiati sunt Beelphegor : et comederunt 
sacrificia mortuorum. 

Et irritaverunt Eum in adinventionibus suis : 
et multiplicata est in eis ruina. 

Et stetit Phinees, et placavit : et cessavit quas- 
satio. 

Et reputatumesteiin justitiam : in generationem 
et generationem, usque in sempiternum. 

Et irritaverunt Eum ad aquas contradictionis : 
et vexatus est Moyses propter eos ; quia exacer- 
baverunt spiritum ejus. 



hatred of them, and the untrue dealing to which they were 
subjected, it is not difficult to see a typical representation of 
the first growth of the Church, and of its contest with the 
heathen world. Lastly, the plagues of Egypt find their 
parallel in the last plagues of Antichrist predicted in the 
Apocalypse : and the deliverance of the people from Egypt, 
their going forth with gladness, is a type of that final rest of 
the Church when it will have entered upon the many mansions 
prepared for it by the Father. 

PSALM CVI. 

The first and the last two verses of this Psalm are to be 
found, as already mentioned, in the dedication hymn of 
David : but the fourth and sixtli verses seem to connect it 
with the prophets Daniel and Nehemiah. The whole Psalm is 
a confession of national sins, cast in the form of a pcnetcntial 
hymn : and its tone is that of Daniel's prayer when he knew 
that the time of the Captivity was drawing to a close, " We 
have sinned, and have committed iniquity, and have done 



2 Q 



wickedly, and have rebelled, even by departing from Thy 
precepts, and from Thy judgements." As the preceding 
Psalm recounts the noble acts of the Lord with a view to His 
praise, so are they recounted, in this one, for the sake of con- 
fession on the part of His people : and as, in that, God is 
glorified by the Christian Church for His mercies to His one 
people in the days before Christ and in the present dispensa- 
tion, so this Psalm of confession is offered up on behalf, and 
in the name, of the same one continuous spiritual fellowship 
in both periods of its progress towards the unveiled Presence 
of the Lord, "the felicity of His chosen." 

Thus the Church of God is ever being brought out of the 
mystical Egypt by the guiding Providence of her Almighty 
Head, and ever being " delivered from the hand of the 
Enemy." This was most conspicuous in the early ages when 
Satan made the heathen persecutors his instruments for the 
destruction of the Church, and when her continued existence 
was a continuous miracle of Divine power. Passing through 
a lied Sea of persecution, the very waters into which she was 
driven by the Adversary's hand were the means of her pre- 



6io 



nz psalms. 



22nd Day. [Ps. 107.] 



33 " Because they provoked his spirit : so that 
he spake unadvisedly with his lips. 

34 * Neither destroyed they the heathen : as the 
Lord commanded them ; 

35 'But were mingled among the heathen : and 
learned their works. 

36 ^Insomuch that they worshipped their 
idols, which turned to their own decay : yea, 
they offered their sons and their daughters unto 
devils ; 

37 'And shed innocent blood, even the blood 
of their sons and of their daughters : whom they 
offered unto the idols of Canaan, and the land 
was defiled with blood. 

38 Thus were they stained with their own 
works : and went a whoring with their own 
inventions. 

39 -^Therefore was the wrath of the Lord 
kindled against His people : insomuch that He 
abhorred His own inheritance. 

40 And He gave them over into the hand of 
the heathen : and they that hated them were 
lords over them. 

41 Their enemies oppressed them : and had 
them in subjection. 

42 e Many a time did He deliver them : but 
they rebelled against Him with their own inven- 
tions, and were brought down in their wicked- 
ness. 

43 Nevertheless, when He saw their adversity : 
He heard their complaint. 

44 ''He thought upon His covenant, and pitied 
them according unto the multitude of His mercies : 
yea, He made all those that led them away captive 
to pity them. 

45 Deliver us, O Lord our God, and gather 
us from among the heathen : that we may give 
thanks unto Thy holy Name, and make our boast 
of Thy praise. 

46 Blessed be the Lord God of Israel from 
everlasting, and world without end : and let all 
the people say, Amen. 

Day 22. MORNING PRAYER. 
THE OVII. PSALM. 
Confitemini Domino. 

GIVE thanks unto the Lord, for He is 
gracious : and His mercy endureth for 



o 



n Num. 20. io 
b Judg. i. 2i, 27-33. 
c Judg. 2. 2. 
d Judg. 2. 12. 



e Lev. 20. 1-5. Comp. 
Jer. 32. 35. Num. 
35- 34- 



./Judg. 2. 14. 



S Judg. 2. 16. 



h Lev. 26. 42. Ezra 
9- 9- 



CVII. 

Hist. On the return 

from Babylon. 
Lititrg. Prayers to 

be used at Sea. Ss. 

!§. fg. Saturday 

Mattins. 

*' First section. 



Et distinxit in labiis suis : non disperdiderunt 
gentes quas dixit Dominus illis. 

Et commixti sunt inter gentes, et didicerunt 
opera eorum ; et servierunt sculptilibus eorum : 
et factum est illis in scandalum. 

Et iinmolaverunt filios suos : et filias suas 
dsemoniis. 

Et efTuderunt sanguineminnocentem,sanguinem 
filiorum suorum et filiarum suarum : quas sacri- 
ficaverunt sculptilibus Chanaan. 

Et infecta est terra in sanguinibus, et contain i- 
nata est in operibus eorum : et fornicati sunt in 
adinventionibus suis. 

Et iratus est furore Dominus in populum 
Suum : et abominatus est hsereditatem Suam. 



Et tradidit eos in manus gentium 
sunt eorum qui oderunt eos. 



et dominati 



Et tribulaverunt eos inimici eorum : et humiliati 
sunt sub manibus eorum ; ssepe liberavit eos. 

Ipsi autem exacerbaverunt Eum in consilio 
suo : et humiliati sunt in iniquitatibus suis. 



Et vidit cum tribularentur : et audivit orationem 
eorum. 

Et memor f uit testamenti Sui : et poenituit Eum 
secundum multitudinem misericordise Suae. 

Et dedit eos in misericordias : in conspectu 
omnium qui ceperant eos. 

Salvos fac nos, Domine, Deus noster : et con- 
grega nos de nation ibus : 

Ut confiteamur Nomini sancto Tuo : et glorie- 
mur in laude Tua. 

Benedictus Dominus Deus Israel a saeculo et 
usque in soeculum : et dicet omnis populus ; Fiat, 
Fiat. 



PSALMUS CVI. 

CONFITEMINI Domino, quoniam bonus 
quoniam in sseculum misericordia Ejus. 



servation, and Heathenism itself was thus overwhelmed by 
what was intended to have been the destruction of Christi- 
anity. It has been generally thought by holy men that the 
words, " there was no more sea " [Rev. xxi. 1], are a mystical 
prophecy of the time when the Adversary's hand will cease 
to be lifted up for the destruction of the Church, and God 
will give her final rest and peace. 

But "within a while they forgat His works." With the 
overwhelming of Heathenism and the comparative peace 
which followed, "lust came upon them in the wilderness," a 
desire of temporal power, and a general worldliness in which 
Christians often "forgat His counsel," "My Kingdom is not 
of this world." In the Eastern and the Western Church its 
rulers and people alike thought scorn of the pleasant land 
promised to them hereafter when they should reign with 
Christ for ever and ever, and acted as if they had " a continu- 
ing city " in this world. Then God gave them their desire, 
the Visible Church became great and powerful in the world's 
eyes, but its external prosperity was accompanied by internal 
weakness, through the heresies and schisms by which it Mas 



accompanied, and He " sent leanness withal into their soul." 
The Church and the world were mingled together, and the 
former " learned the works " of the latter. Then, again, God 
"gave them over into the hand of the heathen:" deadly 
heresies sprung up which culminated in Mahometanism, and 
what was once the fairest portion of the Church's heritage 
has for ages been "oppressed " and "had in subjection" by 
the enemies of Christ and of His mystical Body. 

Thus, in confessing the sins of Israel in old time, we are 
also confessing the sins of the Church in later ages : and such 
confession belongs, not to one period alone, but, in its degree, 
to all. 

It is to be observed also, that as, in the preceding Psalm, 
Joseph is a peisonal type of Christ in His Providential Office 
towards the Church, so in this one Moses is a type of Christ 
in His Mediatorial Office. He continually " stands before 
God in the gap," and without any such infirmity as that 
recorded of Moses in the thirty-third verse, He ever holds up 
His hands in intercession for His people, that they may not 
be destroyed by their own sins. It is His Voice, speaking 



22nd Day. [Ps. 107.] 



Cfre Psalms. 



611 



2 Let them give thanks whom the Lord hath 
redeemed : and delivered from the hand of the 
enemy ; 

3 And gathered them out of the lands, from 
the east, and from the west : from the north, and 
from the south. 

4 They went astray in the wilderness out of 
the way : and found no city to dwell in ; 

5 Hungry and thirsty : their soul fainted in 
them. 

6 So they cried unto the Lord in their trouble : 
and He delivered them from their distress. 

7 He led them forth by the right way : that 
they might go to the city where they dwelt. 

8 O that men would therefore praise the Lord 
for His goodness : and declare the wonders that 
He doeth for the children of men ; 

9 For He satisfieth the empty soul : and filletli 
the hungry soul with goodness. 

"10 Such as sit in darkness and in the shadow 
of death : being fast bound in misery and iron ; 

11 Because they rebelled against the words of 
the Lord : and lightly regarded the counsel of 
the most Highest ; 

12 He also brought down their heart through 
heaviness : they fell down, and there was none to 
help them. 

13 So when they cried unto the Lord in their 
trouble : He delivered them out of their distress. 

14 For He brought them out of darkness, and 
out of the shadow of death : and brake their 
bonds in sunder. 

15 O that men would therefore praise the 
Lord for His goodness : and declare the wonders 
that He doeth for the children of men. 

16 For He hath broken the gates of brass : 
and smitten the bars of iron in sunder. 

* 1 7 Foolish men are plagued for their offence : 
and because of their wickedness. 

18 Their soul abhorred all manner of meat: 
and they were even hard at death's door. 

19 So when they cried unto the Lord in their 
trouble : He delivered them out of their distress. 

20 He sent His word, and healed them : and 
they were saved from their destruction. 

21 O that men would therefore praise the 
Lord for His goodness : and declare the wonders 
that He doeth for the children of men ; 



a Second section. 



b Third section. 



Dicant qui redempti sunt a Domino : quos 
redemit de manu inimici ; et de regionibus con- 
greffavit eos. 

A solis ortu et occasu : ab Aquilone et mari. 



annua eorum in ipsis 



Erraverunt in solitudine, in inaquoso : viam 
civitatis habitaculi non invenerunt. 

Esurientes et sitientes 
defecit. 

Et clamaverunt ad Dominum cum tribularen- 
tur : et de necessitatibus eorum eripuit eos. 

Et deduxit eos in viam rectam : ut irent in 
civitatem habitationis. 

Confiteantur Domino misericordise Ejus : et 
mirabilia Ejus filiis hominum. 

Quia satiavit animam inanem : et aniinam 
esurientem satiavit bonis. 

Sedentes in tenebris et umbra mortis : vinctos 
in mendicitate et ferro. 

Quia exacerbaverunt eloquia Dei : et consilium 
Altissimi irritaverunt. 

Et humiliatum est in laboribus cor eorum : in- 
firmati sunt, nee fuit qui adjuvaret. 

Et clamaverunt ad Dominum cum tribularen- 
tur : et de necessitatibus eorum liberavit eos. 

Et eduxit eos de tenebris et umbra mortis : et 
vincula eorum disrupit. 



Confiteantur Domino misericordiaj Ejus 
mirabilia Ejus filiis hominum. 



et 



Quia contrivit portas sereas : et vectes ferreos 
confregit. 

Suscepit eos de via iniquitatis eorum : propter 
injustitias enim suas humiliati sunt. 

Omnein escam abominata est anima eorum : et 
appropinquaverunt usque ad portas mortis. 

Et clamaverunt ad Dominum cum tribularen- 
tur : et de necessitatibus eorum liberavit eos. 

Misit verbum Suum, et sanavit eos : et eripuit 
eos de interitionibus eorum. 

Confiteantur Domino misericordiae Ejus : et 
mirabilia Ejus filiis hominum. 



from the midst of the Church Militant, which is heard, in the 
concluding verses of the Psalm, praying that the Captivity of 
its militant condition may be ended ; and that the glory of 
God may lie perfected by the final redemption of His people. 
Their confession, " We have sinned with our fathers," is 
therefore supplemented by the prayer of their Intercessor, 
" Father, I will that they also, whom Thou hast given Me, 
be with Me where I am : that they may behold My glory, 
which Thou hast given Me." [John xvii. 24.] And the 
doxology of this Psalm (which is also the doxology of the 
fourth Book) is a type of that hymn of the purified Church, 
"Amen, Alleluia, Praise our God, all ye His servants, and 
ye that fear Him, both small and great. Alleluia, for the 
Lord God Omnipotent reigneth." [Rev. xix. 4-6.] 



THE FIFTH BOOK. 
PSALM CVII. 

The five divisions of this Psalm are each concluded with a 
doxology in two verse3, that at the end of the last division 
being, as it stands, of a less marked character than the rest, 



but finding its complement in the Gloria Patri. Each divi- 
sion related originally to circumstances connected with the 
Captivity of the Israelites ; and, in the first four, commen- 
tators have found an expansion of the third verse which 
refers to the gathering of the people from, and therefore 
their previous dispersion to, the desert on "the east" of 
Judasa, Egypt on " the west," Babylon on " the north," and 
the sea on ' ' the south, " where the Red Sea is situated. A 
parallel is found in the prophecy of Isaiah : "Pear not ; for I 
am with thee : I will bring thy seed from the east, and 
gather thee from the west : I will say to the north, Give up ; 
and to the south, Keep not back ; bring My sons from far, 
and My daughters from the ends of the earth." [Isa. xliii. 
5, (>.] Such a gathering of His own mystical Body the Lord 
Jesus also predicted when He said, "They shall come from 
the east, and from the west, and from the north, and from 
the south, and shall sit down in the Kingdom of God." 
[Lukexiii. 29.] 

The Christian application of the Psalm appears to be to 
that blessed time when our Lord's words will have received 
their final and complete fulfilment at the marriage supper of 
the Lamb, when "the redeemed of the Lord shall return and 
eomc with singing unto Zion; and everlasting joy shall be 



6l2 



Cbe Psalms. 



22nd Day. [Ps. 107.] 



22 That they would offer unto Him the sacri- 
fice of thanksgiving : and tell out His works with 
gladness. 

"23 They that go down to the sea in whips : 
and occupy their business in great waters ; 

24 These men see the works of the Lord : and 
His wonders in the deep. 

25 For at His word the stormy wind ariseth : 
which lifteth up the waves thereof. 

26 They are carried up to the heaven, and 



i Fourth section. 



down again to the deep 
because of the trouble. 
27 They reel to and 



their soul melteth away 

fro, and stagger like a 
drunken man : and are at their wits' end. 

28 So when they cry unto the Lord in their 
trouble : He delivereth them out of their distress. 

29 For He maketh the storm to cease : so that 
the waves thereof are still. 

30 Then are they glad, because they are at 
rest : and so He bringeth them unto the haven 
where they would be. 

31 O that men would therefore praise the 
Lord for His goodness : and declare the wonders 
that He doeth for the children of men ; 

32 That they would exalt Him also in the con- 
gregation of the people : and praise Him in the 
seat of the elders. 

*33 Who turneth the floods into a wilderness : 
and drieth up the water-springs. 

3-4 A fruitful land maketh He barren : for the 
wickedness of them that dwell therein. 

35 Again, He maketh the wilderness a stand- 
ing water : and water-springs of a dry ground. 

36 And there He setteth the hungry : that 
they may build them a city to dwell in ; 

37 That they may sow their land, and plant 
vineyards : to yield them fruits of increase. 

38 He blesseth them, so that they multiply 
exceedingly : and suffereth not their cattle to de- 
crease. 

39 And again, when they are minished and 
brought low : through oppression, through any 
plague, or trouble ; 

40 Though He suffer them to be evil intreated 
through tyrants : and let them wander out of the 
way in the wilderness ; 

41 Yet helpeth He the poor out of misery : and 
maketh him households like a flock of sheep. 



b Fifth section. 



Et sacrificent sacrificium laudis : et annuntient 
opera Ejus in exsultatione. 

Qui descendunt mare in navibus : facientes 
operationem in aquis multis. 

Ipsi viderunt opera Domini : et mirabilia Ejus 
in profundo. 

Dixit, et stetit spiritus procelke : et exaltati 
sunt fluctus ejus. 

Ascendunt usque ad ccelos, et descendunt 
usque ad abyssos : anima eorum in malis tabes- 
cebat. 

Turbati sunt, et moti sunt sicut ebrius : et 
omnis sapientia eorum devorata est. 

Et clamaverunt ad Domintjm cum tribularen- 
tur : et de necessitatibus eorum eduxit eos. 

Et statuit procellam ejus in aurain : et silu- 
erunt fluctus ejus. 

Et laitati sunt quia siluerunt : et deduxit eos 
in portum voluntatis eorum. 

Confiteantur Domino misericordiae Ejus : et 
mirabilia Ejus filiis hominum. 

Et exaltent Eum in ecclesia plebis : et in cathe- 
dra seniorum laudent Eum. 

Posuit fluniina in desertum : et exitus aquarum 
in sitim. 

Terrain fructiferam in salsuginem : a malitia 
inhabitantium iii ea, 

Posuit desertum in stagna aquarum : et terrain 
sine aqua in exitus aquarum. 

Et collocavit illic esurientes : et constituerunt 
civitatem habitationis. 

Et seminaverunt agros, et plantaverunt vineas : 
et fecerunt fructum nativitatis. 

Et benedixit eis, et multiplicati sunt nimis : et 
jumenta eorum non minoravit. 

Et pauci facti sunt : et vexati sunt a tribula- 
tione malorum et dolore. 

Effusa est contemptio super principes : et errare 
fecit eos in invio, et non in via. 

Et adjuvit pauperem de inopia : et posuit sicut 
oves familias. 



upon their head; they shall obtain gladness and joy; and 
sorrow and mourning shall flee away." As, therefore, the 
Church looks back, in her praises, to past history, recounting 
God's mercy to her in the days of the Jewish economy, so also 
does she look forward to the glorious end of all, and sings by 
anticipation the "new song," "Thou wast slain, and hast 
redeemed us to God by Thy blood, out of every kindred, and 
tongue, and people, and nation." 

Thus interpreted, the Psalm may be regarded as celebrating 
[1] the goodness of God to His people in gathering them out 
of the wilderness of this world into His Church ; [2j His 
comfort of them in the last hour when they "sit in darkness 
and the shadow of death;" [3] His support of them in the 
intermediate state ; [4] His bringing them to " the haven " of 
His Presence "where they would be," and [5] His creation of 
a new Heaven and a new earth, the City of God, for those 
who have hungered and thirsted after righteousness ' ' to 
dwell in." 

The first division, with its doxology, 1 is comprised in the 
first nine verses. It represents the leading into the Church 

1 These doxologies (verses S, 9 ; 15, 16 ; 21, 22 ; 31, 32 ; and 42, 43, should 
be distinctly marked"by "full " singing. 



of Christ, "the city where they dwelt," of that human nature 
which had been going astray in the wilderness from the time 
of the Fall. Departing " out of the way " in which the 
Creator had placed it, there was still hunger, thirst, and 
emptiness ; a fainting for the grace of God. Then the Good 
Shepherd came and led His flock into the right way, gathering 
them into His one fold, satisfied the empty soul with His 
grace, and filled the hungry soul with His goodness. Such 
was His good word, "He that cometh to Me shall never 
hunger, and he that believeth on Me shall never thirst." 

The second division extends from the tenth to the sixteenth 
verses inclusive, and celebrates the victory of Christ over that 
death which had come upon all mankind through the disobedi- 
ence of their first parents, and the inheritance of a mortal 
nature by all their descendants. When the Lord saw there 
was none to help them. His own arm brought salvation. God 
asked of Job, "Have the gates of death been opened unto 
thee ? or hast thou seen the doors of the shadow of death?" but 
of His "anointed," under the type of Cyrus, He says, "I will 
loose the loins of kings to open before Him the two-leaved 
gates ; and the gates shall not be shut : I will go before Thee, 
and make the crooked places straight : I will break in pieces 
the gates of brass, and cut in sunder the bars of iron. So 



22nd Day. [Ps. 108, 109.] 



€f)c Psalms. 



42 The righteous will consider this, and re- 
joice : and the mouth of all wickedness shall be 
stopped. 

43 Whoso is wise will ponder these things : 
and they shall understand the lovingkindness of 
the Lord. 

Day 22. EVENING PRAYER. 

THE CVIII. PSALM. 

Paratum cor memn. 

"(^\ GOD, my heart is ready, my heart is ready : 
v/ I will sing and give praise with the best 
member that I have. 

2 * Awake, thou lute and harp : I my self will 
awake right early. 

3 'I will give thanks unto Thee, O Lord, 
among the people : I will sing praises unto Thee 
among the nations. 

4 " For Thy mercy is greater than the heavens : 
and Thy truth reacheth unto the clouds. 

5 e Set up Thy self, O God, above the heavens : 
and Thy glory above all the earth. 

6 r That Thy beloved may be delivered : let 
Thy right hand save them, and hear Thou me. 

7 e God hath spoken in His holiness : I will 
rejoice therefore and divide Sichem, and mete 
out the valley of Succoth. 

8 '' Gilead is Mine, and Manasses is Mine : 
Ejihraim also is the strength of My head. 

9 * Juda is My law-giver, Moab is My wash- 
pot : over Edom will I cast out My shoe ; upon 
Philistia will I triumph. 

10 *Who will lead Me into the strong city : 
and who will bring Me into Edom 1 

1 1 ' Hast not Thou forsaken us, O God : and 
wilt not Thou, O God, go forth with our hosts 1 

12 '"O help us against the enemy : for vain is 
the help of man. 

13" Through God we shall do great acts : and 
it is He that shall tread down our enemies. 

THE CIX. PSALM. 
Deus laudum. 

HOLD not Thy tongue, O God of my praise : 
for the mouth of the ungodly, yea the 
mouth of the deceitful is opened upon me. 



cvin. 

Hist. Adapted from 
two Psalms ot 
David. 

Lititrg. Ascension 
Day, Evensong. 5?. 
1§. !§• Saturday 
Mattins. 

a Ps. 57. 8. 
* Ps. 57- 9- 

c Ps. 57. 10. 



d Ps. 57. II. 

e Ps. 57. 12. 

/Ps. 60. 5. 

' Ps. 60. 6. 



h Ps. 60. 7. 



k Ps. 60. 9. 



CIX. 
Hist. Probably by 

David. Occasion 

unknown. 
Liturg. S. g. 53. 

Saturday Mattins. 



Videbunt recti, et ketabuntur : et omnis iniqui- 
tas oppilabit os suum. 

Quis sapiens, et custodiet hasc : et intelliget 
misericordias Domini. 



P 



PSALMUS CVII. 

ARATUM cor meum, Deus, paratum cor 
meuni : cantabo et psallam in gloria mea. 



Exsurge gloria mea, exsurge psalterium et 
cithara : exsurgarn diluculo. 

Confitebor Tibi in populis, Domine : et psal- 
lam Tibi in nationibus. 

Quia magna est super ccelos misericordia Tua : 
et usque ad nubes Veritas Tua. 

Exaltare super ccelos, Deus, et super omnem 
terrain gloria Tua : ut liberentur dilecti Tui. 

Salvum fac dextera Tua, et exaudi me : Deus 
locutus est in sancto Suo. 

Exsultabo et dividam Sichimam : et convallem 
tabernaculorum dimetiar. 

Meus est Galaad, et Mens est Manasses : et 
Ephraim susceptio capitis Mei. 

Juda rex Meus : Moab lebes spei Meae. 

In Idumseam extendam calceamentum Meum : 
Mihi alienigenae amici facti sunt. 

Quis deducet Me in civitatem munitam 1 quis 
deducet Me usque in IdumEeam 1 

Nonne Tu, Deus, Qui repulisti nos : et non 
exibis Deus in virtutibus nostris. 

Da nobis auxilium de tribulatione : cpiia vana 
salus hominis. 

In Deo faciemus virtutem : et Ipse ad nihilum 
deducet inimicos nostros. 



D 

est. 



PSALMUS CVIII. 

EUS, laudeni meam ne tacueris : quia os 
peccatoris et os dolosi super me apertum 



has the Lord Jesus overcome for His people that they can 
say, "0 Death, where is thy sting? O Grave, where is thy 
victory?" 

The third division, verses 17-22, and the fourth division, 
verses 23-32, both refer to the work of the Eedeemer for His 
Church in the intermediate state, when the Word, Which 
had become flesh that mankind might be "healed," descended 
into Hell that He might carry His power even to the regions 
where the souls of men were "hard at the door of" eternal 
"death," and only that power could save them from final 
destruction. The representation of the Intermediate State 
under the figure of men in the midst of the deep is illustrated 
by the punishment of Jonah, which our Lord interprets as a 
figure of His own abiding for three days in the "heart of the 
earth." [Matt. xii. 40.] A further illustration may also be 
found in the miracle wrought by our Lord when the disciples 
were overtaken in a storm: " They ■willingly received Him 
into the ship : and immediately the ship was at the land 
whither they went." 

The fourth division, from the thirty-third verse to the end, 
celebrates, by anticipation, the rest and glory of Christ's 
Church when it has passed from the wilderness of this world, 
and been gathered in for ever to that City of God where the 



river of the water of life flows through the midst of its streets : 
where the mystical Body of The Poor is helped out of misery 
for ever, and there is one fold and one Shepherd. In view of 
that blessed consummation of His Church's pilgrimage, "the 
righteous will consider this, and rejoice ; " and whatever may 
be the troubles attending it in life or in death, "they shall 
understand the loving-kindness of the Lord " in all His dealings 
with His people. 

PSALM CVIII. 
There is scarcely any variation between the words of this 
Psalm and those verses of the fifty-seventh and sixtieth which 
are indicated in the central column. The two portions com- 
bined form a hymn of victory, the spiritual meaning of -\\ hich 
is shewn by the appropriation of the Psalm to Ascension Day. 
It is the voice of the Church offering up her Eucharistic Sacri- 
fice before the Throne in the Person of the ascended Jesus, the 
Head of all His members : " Behold, I sec the heavens opened, 
and the Son of Man standing on the right hand of Cod." | A. i 
vii. 56.] 

PSALM CIX, 
When our Blessed Lord offered up to the Father the prayer 



6 1 4 



C!)c Ipgalms. 



22nd Day. [Ps. 109. 



2 And they have spoken against me with false 
tongues : they compassed me about also with 
words of hatred, and fought against me without 
a cause. 

3 For the love that I had unto them, lo, they 
take now my contrary part : but I give my self 
unto prayer. 

4 Thus have they rewarded me evil for good : 
and hatred for my good will. 

5 Set Thou an ungodly man to be ruler over 
him : and let Satan stand at his right hand. 

6 When sentence is given upon him, let him 
be condemned : and let his prayer be turned into 
sin. 

7 Let his days be few : and let another take 
his office. 

8 Let his children be fatherless : and his wife 
a widow. 

9 Let his children be vagabonds, and beg their 
bread : let them seek it also out of desolate 
places. 

10 Let the extortioner consume all that he 
hath : and let the stranger spoil his labour. 

1 1 Let there be no man to pity him : nor to 
have compassion upon his fatherless children. 

12 Let his posterity be destroyed : and in the 
next generation let his name be clean put out. 

13 Let the wickedness of his fathers be had 
in remembrance in the sight of the Lord : and 
let not the sin of his mother be done away. 

14 Let them alway be before the Lord : that 
He may root out the memorial of them from off 
the earth ; 

15 And that, because his mind was not to do 
good : but persecuted the poor helpless man, that 
he might slay him that was vexed at the heart. 

16 His delight was in cursing, and it shall 
happen unto him : he loved not blessing, there- 
fore shall it be far from him. 

17 He clothed himself with cursing, like as 
with a raiment : and it shall come into his bowels 
like water, and like oil into his bones. 

18 Let it be unto him as the cloke that he 
hath upon him : and as the girdle that he is 
alway girded withal. 



Locuti sunt adversum me lingua dolosa : et 
sermonibus odii circundederunt me, et expugnave- 
runt me gratis. 

Pro eo ut me diligerent, detrahebant mihi : 
ego autein orabam. 

Et posuerunt adversum me mala pro bonis : et 
odium pro dilectione mea. 

Constitue super eum peccatorem : et diabolus 
stet a dextris ejus. 

Cum judicatur, exeat condemnatus : et oratio 
ejus fiat in peccatum. 

Fiant dies ejus pauci : et episcopatum ejus 
accipiat alter. 

Fiant filii ejus orphani : et uxor ejus vidua. 

ISTutantes transferantur filii ejus et mendicent : 
et ejiciantur de habitationibus suis. 

Scrutetur foenerator omnem substantiam ejus : 
et diripiant alieni labores ejus. 

Non sit illi adjutor : nee sit qui misereatur 
pupillis ejus. 

Fiant nati ejus in interitum : in generatione 
una deleatur nomen ejus. 

In memoriam redeat iniquitas patrum ejus in 
conspectu Domini : et peccatum matris ejus non 
deleatur. 

Fiant contra Dominum semper, et dispereat de 
terra memoria eorum : pro eo quod non est recor- 
datus facere misericordiam : 

Et persecutus est hominem inopern et mendi- 
cum : et compunctum corde mortificare. 

Et dilexit maledictionem, et veniet ei : et 
noluit benedictionem, et elongabitur ab eo. 

Et induit maledictionem sicut vestimentum : et 
intravit sicut aqua in interiora ejus, et sicut oleum 
in ossibus ejus. 

Fiat ei sicut vestimentum quo operitur : et 
sicut zona qua semper prgecingitur. 



which forms the seventeenth chapter of St. John's Gospel, He 
used words which give us a key to the meaning of this awful 
Psalm, ' ' While I was with them in the world, I kept them 
in Thy Name : those that Thou gavest Me I have kept, and 
none of them is lost, but the son of perdition ; that the Scrip- 
ture might be fulfilled." [John xvii. 12.] The " son of per- 
dition " has always been understood to mean Judas, of whom 
two Evangelists record that "Satan entered into him." These 
words are a Divine illustration of the fifth verse of the 
Psalm, "Let Satan stand at his right hand." The seventh 
verse was also distinctly quoted by St. Peter a few days later, 
as among the words which the Holy Ghost had spoken before 
" concerning Judas : " " His bishopric let another take." We 
thus have the highest possible warrant for interpreting this 
Psalm as a Prayer of the Eedeemer spoken prophetically of 
His betrayal, spoken against him who betrayed Him, and 
against Satan the "ungodly" and "deceitful," the great 
Accuser of Job (a personal type of our suffering Lord), and of 
"our brethren .... which accused them before our God day 
and night." And thus, while the awful imprecations of the 
Psalm have reference to Judas, they have also reference, in a 
still greater degree, to the great Adversary of God and man 
by whom Judas was possessed ; and they are used in this 
latter sense by the Church of Christ. The constant, vigilant 
enmity of that Adversary is shown by the words just quoted 
from the Revelation. " Day and night " his accusations are 
being made before God against the mystical Body of Christ, 



with the same malice as against the Holy One Himself before 
the earthly tribunal : and the terms of the Psalm lead us to 
suppose that those accusations are not only those which may 
justly be made against sinners, but also the slanderous inven- 
tions of him who is the "father of lies." 

As Christ is heard speaking, therefore, in this Psalm, with 
regard to His Betrayal, so also is He heard speaking in and 
for His mystical Body with regard to its persecution before 
the Throne of God, by the slanders of Satan. So far as they 
who wilfully take part in this work of Satan are alluded to in 
the Psalm, they are spoken of as the enemies of Christ : and 
those who, having utterly and finally rejected Him and His 
mercies, have cut themselves off from the operation of His 
redemption and pardon, find there is "no Man to pity them." 
[See former remarks on the Imprecations, at page 568.] 
Nothing can more awfully set forth the danger of speaking 
against Christ ; or (what is more likely to be done in these 
days) of making slanderous accusations against His Church, 
the Temple of the Holy Ghost. ' ' Whosoever speaketh against 
the Holy Ghost, it shall not be forgiven him, neither in this 
world, nor in the world to come." 1 [Matt. xii. 32.] 

1 All readers are affectionately warned of the danger which hangs about 
any words spoken in depreciation of the Sacraments, or of the work of 
priests and bishops, the efficacy of which is entirely derived from the Holy 
Ghost. Such words as " the soul-destroying doctrine of Baptismal Regene- 
ration " were once quite common ; and fearfully intemperate language ha.i 
been used respecting the Presence of Christ in the Holy Communion. 



23rd Day. [Ps. 110.] 



C&e Psalms. 



615 



19 Let it thus happen from the Lord unto 
mine enemies : and to those that speak evil 
against my soul. 

20 But deal Thou with me, O Lord God, 
according unto Thy Name : for sweet is Thy 
mercy. 

21 deliver me, for I am helpless and poor : 
and my heart is wounded within me. 

22 I go hence like the shadow that departeth : 
and am driven away as the grasshopper. 

23 My knees are weak through fasting : my 
flesh is dried up for want of fatness. 

24 I became also a reproach unto them : they 
that looked upon me shaked their heads. 

25 Help me, O Lord my God : O save me 
according to Thy mercy ; 

26 And they shall know, how that this is Thy 
hand : and that Thou, Lord, hast done it. 

27 Though they curse, yet bless Thou : and let 
them be confounded that rise up against me ; but 
let Thy servant rejoice. 

28 Let mine adversaries be clothed with 
shame : and let them cover themselves with 
their own confusion, as with a cloke. 

29 As for me, I will give great thanks unto 
the Lord with my mouth : and praise Him 
among the multitude ; 

30 For He shall stand at the right hand of 
the poor : to save his soul from unrighteous 
judges. 

Day 23. MORNING PRAYER. 
THE CX. PSALM. 
Dixit Dominus. 

THE Lord said unto my Lord : Sit Thou on 
My right hand, until I make Thine enemies 
Thy footstool. 

2 The Lord shall send the rod of Thy power 
out of Sion : be Thou ruler, even in the midst 
among Thine enemies. 

3 In the day of Thy power shall the people 
offer Thee free-will offerings with an holy wor- 
ship : the dew of Thy birth is of the Avomb of the 
momma;. 



ex. 

Hist. David. Occa- 
sion unknown. 

Liturg. Christmas 
Day, Evensong. £>. 
g. P?. Sunday, 
Christmas, Apos- 
tles and Evangel- 
ists, Corp. Chr.. 
Vespers. 

Messianic Ps. 5. 



Hoc opus eorum qui detrahunt mini apud 
Dominum : et qui loquuntur mala adversus 
animam meam. 

Et Tu, Domine, Domine, fac mecum propter 
Nomen Tuum : quia suavis est misericordia Tua. 

Libera me, quia egenus et pauper ego sum : et 
cor meum conturbatum est intra me. 

Sicut umbra cum declinat ablatus sum : et 
excussus sum sicut locustse. 

Genua mea infirmata sunt a jejunio : et caro 
mea immutata est propter oleum. 

Et ego factus sum opprobrium illis : viderunt 
me, et moverunt capita sua. 

Adjuva me, Domine, Deus meus : salvum me 
fac secundum misericordiam Tuam. 

Et sciant quia manus Tua hsec : et Tu, Do- 
mine, fecisti earn. 

Maledicent illi, et Tu benedices : qui insurgunt 
in me confundantur ; servus autem Tuus laeta- 
bitur. 

Induantur qui detrahunt mihi pudore : et 
operiantur sicut diploide confusione sua. 

Confitebor Domino nimis in ore meo : et in 
medio multorum laudabo Eum. 

Qui astitit a dextris pauperis : ut salvam 
faceret a persequentibus animam meam. 



PSALMUS CIX. 

DIXIT Dominus Domino meo : Sede a dextris 
Meis : 
Donee ponam inimicos Tuos : scabellum pedum 
Tuorum. 

Virgam virtutis Tua; emittet Dominus ex Sion : 
dominare in medio inimicorum Tuorum. 

Tecum principium in die virtutis Tuse, in 
splendoribus sanctorum : ex utero ante luciferum 
genui Te. 



The last verse of the Psalm brings out very strongly the 
completeness of that deliverance which God will give to the 
mystical Body of Christ from the accusations of Satan. The 
Accuser stands at the right hand of the Betrayer and the 
Slanderer as well as at the right hand of "Joshua the High 
Priest;" but while in the one case the words are heard, " Let 
him be condemned," in the other the words are, "The Lord 
rebuke thee, Satan ; even the Lord that hath chosen Jeru- 
salem rebuke thee : is not this a brand plucked out of the 
fire ? " Thus God Himself shall stand at the right hand of The 
Poor to save His soul from unrighteous judges. And thus 
the prophecy will be fulfilled, " I heard a loud voice saying 
in Heaven, Now is come salvation, and strength, and the King- 
dom of our God, and the power of His Christ : for the Accuser 
of our brethren is cast down, which accused them before our 
God day and night." 

PSALM CX. 

Our Lord and His Apostles distinctly certify to us that this 
Psalm is spoken of the Messiah, by cruoting the first and the 
fourth verses and applying them to Him. It is, in fact, 
quoted in the New Testament more than any other Psalm ; 
and may be taken — as Christ's use of it shews — as a treasury 
of mystical truth respecting the Kingship and Priesthood of 
the Son of Man. 



In the first words there is a revelation of the First and 
Second Persons of the Holy Trinity, since they are spoken 
by the Father to the Son. They are also considered to contain 
a reference to the Third Person, since it was by the Holy 
Ghost descending on the Son of Man that He was consecrated 
to that work by means of which His Human Nature attained 
to the glory of the Father's right hand. In the words " My 
Lord " has also been observed a prophecy of the Incarnation, 
David speaking of Christ as his because He was descended 
from him, as his Lord, because He was the Son of God. 

The second verse proclaims the Kingship and Kingdom of 
Christ, both proceeding forth from the elder Church of God, 
and prevailing even over the Gentiles who had for so long 
been the enemies of God, ruling with a rod of iron, the sceptre 
of His power and redeeming love, the power and love of the 
Incarnation. To His Royal Person in " the Lord's Day " of 
the Incarnation the wise men were to bring offerings of gold, 
frankincense, and myrrh : to it the Church will be rendering 
the homage of Divine worship for ever in earth and in .1 leaven ; 
recognizing in the Holy Child Jesus the Pay Star from on 
high, the Sun of Righteousness arising with healing in His 
beams. 

And as the Kingship of Christ is here commemorated in 
holy song, so also is His eternal and supreme Priesthood, by 
which He oilers up Himself as a perpetual Sacrifice before the 



6i6 



Cfje Psalms. 



23rd Day. [Ps. 111.] 



4 The Lord sware, and will not repent : Thou 
art a Priest for ever after the order of Melchise- 
dech. 

5 The Lord upon Thy right hand : shall 
wound even kings in the day of His wrath. 

6 He shall judge among the heathen ; He 
shall fill the places with the dead bodies : and 
smite in sunder the heads over divers countries. 

7 He shall drink of the brook in the way : 
therefore shall He lift up His head. 

THE CXI. PSALM. 

Confitebor Tibi. 

I WILL give thanks unto the Lord with my 
whole heart : secretly among the faithful, 
and in the congregation. 

2 The works of the Lord are great : sought 
out of all them that have pleasure therein. 

3 His work is worthy to be praised, and had 
in honour : and His righteousness endureth for 
ever. 

4 The merciful and gracious Lord hath so 
done His marvellous works : that they ought to 
be had in remembrance. 

5 He hath given meat unto them that fear 
Him : He shall ever be mindful of His covenant. 

6 He hath shewed His people the power of 
His works : that He may give them the heritage 
of the heathen. 

7 The works of His hands are verity and 
judgement : all His commandments are true. 

8 They stand fast for ever and ever : and are 
done in truth and equity. 

9 He sent redemption unto His people : He 
hath commanded His covenant for ever ; holy 
and reverend is His Name. 



CXI. 

Hist. Authorship 
and occasion un- 
known. 

Litnrg. Easter Day. 
Mattins. S.g.flj. 
Sunday, Christmas, 
Vespers. Corp. 
Chr., ist Vespers. 



Juravit DoMINUS, et non poenitebit Euni : Tu 
es Sacerdos in aeternum secundum ordinem Mcl- 
chisedech. 

Dominus a dextris Tuis : confregit in die irae 
Suae reges. 

Judicabit in nationibus ; implebit ruinas : con- 
quassabit capita in terra multorum. 

De torrente in via bibet : propterea exaltabit 
caput. 



PSALMUS CX. 

/^ONFITEBOR Tibi, Domine, in toto corde 
^y meo : in consilio justorum, et congregatione. 

Magna opera Domini : exquisita in omnes 
voluntatis ejus. 

Confessio et magnificentia opus Ejus : et justitia 
Ejus manet in sasculum saeculi. 

Memoriam fecit mirabilium Suorum ; miseri- 
cors et miserator Dominus : escarn dedit timen- 
tibus Se. 

Memor erit in sreculum testamenti Sui : virtu- 
tem operurn Suorum annuntiabit populo Suo : 

Ut det illis hsereditatern gentium : opera 
manuum Ejus Veritas et judicium. 

Fidelia omnia mandata Ejus ; confirmata in 
saeculum saeculi : facta in veritate et aequitate. 

Eedemptionem misit Dominus populo Suo : 
mandavit in aeternum testamentum Suum. 



Throne of God, and from the Fountain of which originate all 
the streams of grace by which the Church waters and refreshes 
the world. 

The Victory of the~ Messiah in the Resurrection and the 
Judgement is prefigured in the fifth and sixth verses. He 
will go forth conquering and to conquer, all things will be put 
under His feet, He will cause the dead both small and great 
to stand before His Throne of righteous judgement, and will 
destroy even the last enemy ; so that when the graves are 
opened and the sea gives up her dead, and everlasting life 
dawns on the redeemed, they will say, "0 Death, where is 
thy sting ? Grave, where is thy victory?" 

So shall the Lord Jesus bruise the head of the tempter for- 
ever, and His own head shall be lifted up in eternal triumph. 
He drank of the water-floods which ran over Him in His 
Passion, and so was His prophecy fulfilled, "I, if I be lifted 
up, will draw all men unto Me." 

PSALM CXI. 1 
The praises of the Church are here offered to God for the 
spiritual works which He has wrought through the "grace and 
truth" which "came by Jesus Christ." The "works of the 
Lord " are, therefore, those works the power and efficacy of 
which proceed from the Person of God Incarnate. Hence tire 
subject of praise in this Psalm is our Lord Himself as the 
source of redemption, grace, and salvation : " I am sought of 
them that asked not for Me : I am found of them that sought 
Me not." " To him that overcometh will I give to eat of the 
hidden manna." "Great and marvelloirs are Thy works, 
Lord God Almighty : just and true are Thy ways, Thou King 
of saints." 

PSALM CXII. 2 
Our Lord's words, "It is more blessed to give than to 

1 This is one of the "alphabet Psalms," each verse or clause successively, 
in the Hebrew, beginning with the successive letters of the alphabet. 

2 This is also an alphabet Psalm. 



receive " [Acts xx. 35], offer a comprehensive illustration of 
this Psalm, which recounts the blessedness of the man Christ 
Jesus, Who "is merciful and lendeth " the talents of His 
grace, Who "hath dispersed abroad and given to the poor" 
of the bounties of His mercy. 

In His perfect obedience to the Will of His Father our 
Lord became the source of regeneration to mankind, and in 
Him the prophecy was fulfilled, "He shall see His seed, He shall 
prolong His days. " Thus, having originated a new people, the 
riches and plenteousness of His grace are stored up in His 
Church for them : and He is the "good Man" Who scattereth 
and yet increaseth, and Who in His mercifulness so bestows 
His grace that He can say to His Church respecting it, "Freely 
ye have received, freely give." 

These indications of a spiritual interpretation of this Psalm 
will be a guide to further developement of it in the same direc- 
tion ; especially when considered in connection with the remark- 
able parallel expressions in the eleventh chapter of Proverbs, 
and with the passages referred to in tire central column 
opposite to the fifth and tenth verses. 

PSALM CXIII— CXVIII. 
THE GREAT HALLELUJAH. 

"And when they had sung an hymn, they went out into the Mount of 
Olives." — Mark xiv. 26. 

The group of Psalms which begins with the 113th and ends 
with the 118th is endowed with a special character as a link 
between the Old Dispensation and the New above all the rest of 
the Psalms. At the time of the Passover it was the custom of 
the Jewish ritual to sing the hymn made up of these six Psalms 
partly in the Temple and partly at home, under the title of the 
Great Hallelujah, the hymn beginning with that word, and 
having it also in several other places. The first three of the 
Psalms of which it is composed were sung ' ' in the courts of the 
Lord's house " during the time occupied by slaying the Pass- 



23rd Day. [Ps. 112, 113. 



Cfce Psalms. 



617 



10 The fear of the Lord is the beginning of 
wisdom : a good understanding have all they that 
do thereafter ; the praise of it endureth for ever. 



THE CXII. PSALM. 
Beatus vir. 

BLESSED is the man that feareth the Lord : 
he hath great delight in His command- 
ments. 

2 His seed shall be mighty upon earth : the 
generation of the faithful shall be blessed. 

3 Riches and plenteousness shall be in his 
house : and his righteousness endureth for ever. 

4 Unto the godly there ariseth up light in the 
darkness : he is merciful, loving, and righteous. 

5 A good man is merciful, and lendeth : and 
will guide his words with discretion. 

6 For he shall never be moved : and the 
righteous shall be had in everlasting remem- 
brance. 

7 He will not be afraid of any evil tidings : for 
his heart standeth fast, and belie veth in the Lord. 

8 His heart is established, and will not shrink : 
until he see his desire upon his enemies. 

9 He hath dispersed abroad, and given to the 
poor : and his righteousness remaineth for ever ; 
his horn shall be exalted with honour. 

10 The ungodly shall see it, and it shall grieve 
him : he shall gnash with his teeth, and consume 
away • the desire of the ungodly shall perish. 



" THE CXIII. PSALM. 

Laudate, pueri. 

RAISE the Lord, ye servants : O praise the 
Name of the Lord. 



P 



CXII. 
Hist. Author and 

occasion unknown. 
Liturg. S. g. m- 

Sunday, Christmas, 

Vespers. 



CXIII. 

Hist. The Great 
Hallelujah, I. 

Liturg. Haster Day, 
Evensongs ab. g. 
p£. Sunday, Apos- 
tles and Evangel- 
ists, Vespers. 
Christmas, Trinity, 
Name of Jesus, ist 
Vespers. 

a Camp. Magnificat. 



Sanctum et terribile iSTomen Ejus : initium 
sapientias timor Domini. 

Intellectus bonus omnibus facientibus Eum : 
laudatio Ejus manet in sagculum sseculi. 



PSALMUS CXI. 

BEATUS vir qui timet Dominum : in man- 
datis Ejus volet nimis. 

Potens in terra erit semen ejus : generatio 
rectorum benedicetur. 

Gloria et divitice in domo ejus : et justitia ejus 
manet in sseculum sseculi. 

Exortum est in tenebris lumen rectis : miseri- 
cors, et miserator, et Justus. 

Jucundus homo qui miseretur et commodat ; 
disponet sermones suos in judicio : quia in seter- 
num non commovebitur. 

In memoria eeterna erit Justus : ab auditione 
mala non timebit. 

Paratum cor ejus sperare in Domino; confirma- 
tum est cor ejus : non commovebitur donee de- 
spiciat inimicos suos. 

Dispersit, dedit pauperibus ; justitia ejus manet 
in sseculum sasculi : cornu ejus exaltabitur in 
gloria. 

Peccator videbit et irascetur; dentibus suis 
fremet et tabescet : desiderium peccatorum peri- 
bit. 



PSALMUS CXII. 

IAUDATE, pueri, Dominum 
^ Domini. 



laudate Nomen 



over lambs : the latter three, beginning "I am well pleased," 
were sung in the room in which the Passover lamb had been 
eaten, and at the conclusion of all the ceremonies connected 
with the Supper. 

Whether the Great Hallelujah was composed for this pur- 
pose or not, there are several historical and local expressions 
in it which indicate its fitness for use at the Passover. The 
first division, for public use in the Temple, is a hymn of 
thanksgiving to the Lord for His mercy and loving-kindness 
to the people of Israel : a national hymn in which the dis- 
tinctive position of the separated nation is prominently kept 
in view, and the Lord praised as the God of Israel. The 113th 
and 114th Psalms are supposed to have been written for the 
foundation of the second Temple by Ezra. In the first of 
these the allusion to the worship of God "from the rising up 
of the sun unto the going down of the same," seems to give 
evidence of a travelled people who had retained their true 
faith and religious customs in a distant land, and among 
the heathen who are named directly afterwards. Then the 
praise of the condescension of the Lord of Heaven towards 
the simple and poor, who had lain in the dust and the mire, 
but was now being lifted up by Him to be set among princes, 
speaks the natural feeling of those who had returned from the 
Captivity, and were once more beginning a national existence : 
while in "the barren woman" we see the long-desolated 
Church of Israel once more about to "keep house" in the 
Holy City and be a joyful mother of children to be added to 
the household of God. The following Psalm, the 1 14th, refers 
to still more ancient mercies of God towards His people, when 
He tookthem out of their Egyptian bondage, and aftcrthcirlong 
miraculous sustenance by means of the stream which sprungfrom 
the rock in the wilderness, cleft the waters of Jordan in two, as 
He had done those of the Red Sea, that lie might make a way 
for Israel to go to their home, the land which was to be marked 
so signally as the sanctuary and dominion of the Lord. Such 



national mercies of old time lead on, through the humble acknow- 
ledgement, " Not unto us, Lord, not unto us, but unto Thy 
Name give the praise, " to an expression of faith and confidence 
in the continued loving-kindness of the Lord, and in His provi- 
dential care of Israel. A small band — on their return from 
captivity, and even at the best of times — among the heathen 
round about, yet the Lord's manifest dealings towards them 
are an answer to the taunt which had been cast upon them by 
those heathen on account of the depressed state of Israel, 
" Where is now their God ?" What evidence could Heathen- 
dom give to prove any Providence exercised by their idols, 
though they were idols of silver and idols of gold ? But for 
the house of Israel and the Priesthood of Aaron there was 
abundant reason for trusting in Cod, Who had shewn Himself 
to be their succour and defence in past ages, and would shew 
Himself the same in time to come towards those who feared 
Him with the loving reverence of filial fear. The Lord had 
sent His people into captivity for their national sins, but He 
had not forsaken them altogether ; He would still bless the 
separated nation, and the separated priesthood, and shew once 
more that they were His chosen. Such is the substance of 
the hymn sung in the Temple, which ends as it began with 
the sacred and joyous cry, " Hallelujah." 

The second portion of the hymn is all written in the first 
person, with the exception of the two verses numbered as the 
117th Psalm, which seem to be a choral refrain taking up the 
burden of the Temple part of the hymn, and so connecting 
the private and the public divisions of it. In this there are 
several references to the Passover itself. The " cup of sal- 
vation " cannot but have referred to the cup of wine over which 
a Benediction was said, and which was partaken of several times 
during the Supper as a part of the ritual of the Passover. 
" Bind the sacrifice with cords, yea, even unto the horns of the 
altar," is a memorial of the offering made in the Temple, and 
upon which the household has been reverently feasting at home. 



6i8 



CJje Psalms. 



23rd Day. [Ps. 114, 115.] 



2 Blessed be the Name of the Lord : from 
this time forth for evermore. 

3 The Lord's Name is praised : from the 
rising up of the sun, unto the going down of the 
same. 

4 The Lord is high above all heathen : and 
His glory above the heavens. 

5 Who is like unto the Lord our God, that 
hath His dwelling so high : and yet humbleth 
Himself to behold the things that are in heaven 
and earth. 

6 He taketh up the simple out of the dust : 
and lifteth the poor out of the mire. 

7 That He may set him with the princes : 
even with the princes of His people. 

8 He maketh the barren woman to keep house : 
and to be a joyful mother of children. 

Day 23. EVENING PRAYER. 
THE CXIV. PSALM. 

In exitu Israel. 
"TTTHEN Israel came out of Egypt : and the 
W house of Jacob from among the "strange 
people, 

2 Judah was His sanctuary : and Israel His 
dominion. 

3 The sea saw that, and fled : Jordan was 
driven back. 

4 The mountains skipped like rams : and the 
little hills like young sheep. 

5 What aileth thee, O thou sea, that thou 
fleddest : and thou Jordan, that thou wast driven 
back? 

6 Ye mountains, that ye skipped like rams : 
and ye little hills, like young sheep ? 

7 Tremble, thou earth, at the presence of the 
Lord : at the presence of the God of Jacob ; 

8 Who turned the hard rock into a standing 
water : and the flint-stone into a springing well. 

THE CXV. PSALM. 

Nor. nobis, Domine. 

~^TOT unto us, Lord, not unto us, but unto 

-LM Thy Name give the praise : for Thy loving 

mercy, and for Thy truth's sake. 

2 Wherefore shall the heathen say : Where is 
now their God 1 



cxv. 

Hist. The Great 
Hallelujah. III. 
Lititrg. S>. 1. ft?. 

Sunday Vespers. 



Sit Nomen Domini 
et usque in sseculum. 

A solis ortu uscpie 
Nomen Domini. 



benedictum : ex hoc nunc 



ad occasum : laudabile 



CXIV. 

Hist. The Great 
Hallelujah, II. 

Liturg. Easter Day, 
Evensong. 5b. g. 
!§?. Sunday Ves- 
pers. 

a i.e. Alien or 
foreign, or " people 
of strange lan- 
guage," as in B. V. 



Excelsus super omnes gentes Dominus : et 
super ccelos gloria Ejus. 

Quis sicut Dominus Detjs noster, Qui in altis 
habitat : et humilia respicit in ccelo et in terra 1 



Suscitans a terra inopem : et de stercore eri- 
gens pauperem : 

Ut collocet eum cum principibus : cum princi- 
pibus populi Sui. 

Qui habitare facit sterilem in domo : matrem 
filiorum lastantem. 



PSALMUS CXIII. 

IN exitu Israel de iEgypto : domus Jacob de 
populo barbaro : 

Facta est Judaea sanctificatio Ejus : Israel 
potestas Ejus. 

Mare vidit, et fugit : Jordanis conversus est 
retrorsum. 

Montes exsultaverunt ut arietes : et colles sicut 
agni ovium. 

Quid est tibi, mare, quod fugisti : et tu Jor- 
danis, quia conversus es retrorsum 1 

Montes exsultastis sicut arietes : et colles sicut 
agni ovium. 

A facie Domini mota est terra : a facie Dei 
Jacob. 

Qui convertit petram in stagna aquarum : et 
rupem in fontes aquarum. 



[PSALMUS CXIII. v. 9.] 

Non nobis, Domine, non nobis : sed Nomini 
Tuo da gloriam. 

Super misericordia Tua et veritate Tua : ne- 
quando dicant gentes, Ubi est Deus eorum 1 



So also with the verse, "I will offer to Thee the sacrifice of 
thanksgiving. . . . I will pay my vows." And not less dis- 
tinct is the local application of the words, "The voice of joy 
and health is in the dwellings of the righteous," and of, "This 
is the day which the Lord hath made : we will rejoice and be 
glad in it :" while throughout this portion of the hymn, as of 
the other, there are references to the circumstances of the first 
Passover and the early history of Israel which unite the thanks- 
givings for present mercies to commemorations of the never- 
to-be-forgotten providence of God's hand in ancient days. 

But draw out the meaning and the application of this hymn 
as we will, it is impossible not to feel that these are so far 
from being exhausted by their connection with the Old Dis- 
pensation that they seem only like morsels of gold lying upon 
the surface which point out to the observant eye the place 
where rich veins of treasure are to be found by deeper research. 
This is especially the case with the latter portion, beginning 
" I am well pleased," and a flood of light is thrown upon the 
whole of the Great Hallelujah by the use of this portion under 
the circumstances narrated by St. Mark, " When they had 
sung an hymn, they went out into the Mount of Olives. " 

For the moment at which this hymn was sung by our 
Blessed Saviour and His Apostles was the crisis of the Old and 



New Dispensation, when the Passover sacrifice was about to 
be merged in that great Sacrifice of the Lamb of God whereof 
it was the type, when the Passover Supper was vanishing 
before the Supper of the Lord then instituted, when typical 
shadows were about to become sacramental realities, and when 
the hidden words of this prophetic hymn were to receive their 
full interpretation in the woful, yet glorious, work of the 
three following days. It is in the light so shed upon the Great 
Hallelujah that it is to be viewed now that it is used in Divine 
Service and by Christian worshippers : in that Light in which 
we shall see light ; as the Hallelujah of Him Who, when He 
had sung it, went forth to the Mount of Olives, to Geth- 
seniane, and to Calvary. 

PSALM CXIII. — The first three Psalms of this series are 
of a much less individual character in their language than the 
later three ; and are thus to be taken as the voice of the 
Church, while the others are the Voice of Christ Himself. In 
the 113th the Church praises God for the rising of the Sun of 
Righteousness upon her, and with Him shining in the midst 
speaks in the tone of Malachi's Eucharistic prophecy : "From 
the rising of the sun unto the going down of the same, My 
Name shall be great among the Gentiles, and in every place 



24th Day. [Ps. 116.] 



Cbe Psalms. 



619 



3 As for our God, He is in heaven : He hath 
done whatsoever pleased Him. 

4 Their idols are silver and gold : even the 
work of men's hands. 

5 They have mouths, and speak not : eyes 
have they, and see not. 

6 They have ears, and hear not : noses have 
they, and smell not. 

7 They have hands, and handle not ; feet have 
they, and walk not : neither speak they through 
their throat. 

8 They that make them are like unto them : 
and so are all such as put their trust in them. 

9 But thou, house of Israel, trust thou in the 
Lord : He is their succour and defence. 

10 Ye house of Aaron, put your trust in the 
Lord : He is their helper and defender. 

11 Ye that fear the Lord, put your trust in 
the Lord : He is their helper and defender. 

12 The Lord hath been mindful of us, and 
He shall bless us : even He shall bless the house 
of Israel, He shall bless the house of Aaron. 

13 He shall bless them that fear the Lord : 
both small and great. 

14 The Lord shall increase you more and 
more : you and your children. 

15 Ye are the blessed of the Lord : Who 
made heaven and earth. 

16 All the whole heavens are the Lord's : the 
earth hath He given to the children of men. 

1 7 The dead praise not Thee, O Lord : neither 
all they that go down into silence. 

18 But we will praise the Lord : from this 
time forth for evermore. Praise the Lord. 

Day 24. MORNING PRAYER. 
THE CXVI. PSALM. 
Dilexi, quoniam. 
AM well pleased : that the Lord hath heard 
the voice of my prayer ; 



I 



CXVI. 

Hist. The Great 
Hallelujah, IV. 

Litiirg. Churching 
of Women. £. g. 
|^. Monday Ves- 
pers. Vigils of the 
departed, Name of 
Jesus, 1st Vespers. 



omnia qusecunque 



Deus autem noster in ccelo 
voluit, fecit. 

Simulachra gentium argentum, et aururn : 
opera manuum hominum. 

Os habent, et non loquentur : oculos habent, 
et non videbunt. 

Aures habent, et non audient : nares habent, 
et non odorabunt. 

Manus habent, et non palpabunt; pedes habent, 
et non ambulabunt : non clamabunt in gutture 
suo. 

Similes illis fiant qui faciunt ea : et omnes qui 
confidunt in eis. 

Domus Israel speravit in Domino : adjutor 
eorum et protector eorum est. 

Domus Aaron speravit in Domino : adjutor 
eorum et protector eorum est. 

Qui timent Dominum, speraverunt in Domino : 
adjutor eorum et protector eorum est. 

Dominus memor fuit nostri : et benedixit 
nobis. 

Benedixit domui Israel : benedixit domui 
Aaron. 

Benedixit omnibus qui timent Dominum : 
pusillis cum majoribus. 

Adjiciat Dominus super vos : super vos, et 
super filios vestros. 

Benedicti vos a Domino : Qui fecit coelum et 
terrain. 

Ccelum cceli Domino : terrain autem dedit filiis 
hominum. 

Non mortui laudabunt Te, Domine : neque 
omnes qui descendunt in infernum. 

Sed nos qui vivimus benedicimus Domino : ex 
hoc nunc et usque in saeculum. 



PSALMUS CXIV. 

DILEXI, quoniam exaudiet Dominus : vocem 
orationis mese. 



incense shall be offered unto Me, and a pure offering, for My 
Name shall be great among the heathen, saith the Lord of 
hosts." [Mai. i. 11.] Looking forward to Christ's "lifting 
up " to the throne of the Cross, He is beheld also rising again to 
His Easter throne of victory and everlasting dominion, taken up 
out of the dust of death, and set "far above all principality, 
and power, and might, and dominion, and every name that is 
named, not only in this world, but also in that which is to 
come." [Eph. i. 22.] And this glory of Christ is seen to be 
also the glory of "the Church, which is His Body, the fulness 
of Him that filleth all in all " [Eph. i. 23] : so that the Psalm 
ends with words of rejoicing which also find their parallel in 
prophecy : " Sing, O barren, thou that didst not bear : break 
forth into singing, and cry aloud, thou that didst not travail 
with child : for more are the children of the desolate, than 
the children of the married wife, saith the Lord." 

PSALM CXIV. — The same strain is continued in the next 
of the series ; in which it must be understood that the ancient 
Israel and the Gentiles have changed places, and that the 
former being rejected the latter have been accepted in their 
stead. 1 The coming forth of Israel from Egypt is to be taken, 
therefore, as the taking of His little flock (soon to become a 
great people) out from among the world, by Christ ; and the 
succeeding verses are to be interpreted in the sense which 
was given by the coming of Christ to the ancient prophecy : 
"Every valley shall be exalted, and every mountain and lull 
shall bo made low, and the crooked shall be made straight, 
and the rough places plain : and the glory of the Lord shall 



l Sec note on Psalm lix. p. 5 r > 



be revealed, and all flesh shall see it together, for the mouth 
of the Lord hath spoken it." [Isa. xl. 4, 5.] When that 
glory was revealed the Rock of Ages became a sacramental 
Fountain of life, opened for all uncleanness : and from the 
Corner-Stone flowed forth a springing well of grace, whose 
waters are for the refreshment of every age. 

PSALM CXV.— The third of the series still proclaims the 
great work of salvation about to be wrought in the Sufferings 
and Glory of Christ : but the tone is rather that of confident 
faith in something yet to come than of assurance respecting a 
gain already acquired. The second verse points to the taunts 
with which the Jews mocked our Lord when upon the Cross, 
and to those with which the heathen long assailed the Church 
respecting her invisible God and Saviour. The blindness of 
those who reject Christ is also compared to the senselessness 
of the idols which they set up in His place ; idols, at one time 
of material silver and gold, at another of the imagination and 
distorted reason, but all equally worthless as objects of wor- 
ship and faith, and whose worshippers are spiritually dead. 
The new Israel of Christ is bidden to stand firm against tho 
shock of all such taunts and all such seductions, to look for 
the blessing of its Divine Head, and to be assured that though 
only a "little flock" they shall grow into avast people, a 
living body spread over the earth, which has become the heri- 
tage of the Son of Man, and singing Hallelujah to Him for 
evermore. 

PSALM CXVI. ; — This and the last Psalm of the series are 

'- This Psalm was associated with the Burial of the Dead as early as the 
time of St. Chrysostoni. 



620 



Cbe psalms. 



24th Day. [Ps. 117, 118.] 



2 That He hath inclined His ear unto me : 
therefore will I call upon Him as long as I live. 

3 The "snares of death compassed me round 
about : and the pains of hell gat hold upon me. 

4 I shall find trouble and heaviness, and I will 
call upon the Name of the Lord : O Lord, I 
beseech Thee, deliver my soul. 

5 Gracious is the Lord, and righteous : yea, 
our God is merciful. 

6 The Lord preserveth the simple : I was in 
misery, and He helped me. 

7 Turn again then unto thy rest, O my soul : 
for the Lord hath rewarded thee. 

8 And why 1 Thou hast delivered my soul from 
death : mine eyes from tears, and my feet from 
falling. 

9 I will walk before the Lord : in the land of 
the living. 

10 I believed, and therefore will I speak; but 
I was sore troubled : I said in my haste, All men 
are liars. 

1 1 What reward shall I give unto the Lord : 
for all the benefits that He hath done unto me 1 

12 I will receive the cup of salvation : and 
call upon the Name of the Lord. 

13 1 will pay my vows now in the presence of 
all His people : right dear in the sight of the 
Lord is the death of His saints. 

14 Behold, O Lord, how that I am Thy 
servant : I am Thy servant, and the son of 
Thine handmaid ; Thou hast broken my bonds 
in sunder. 

15 1 will offer to Thee the sacrifice of thanks- 
giving : and will call upon the Name of the 
Lord. 

16 1 will pay my vows unto the Lord in the 
sight of all His people : in the courts of the 
Lord's house, even in the midst of thee, O Jeru- 
salem. Praise the Lord. 

THE CXVII. PSALM. 
Laudate Dominum. 

O PRAISE the Lord, all ye heathen : praise 
Him, all ye nations. 
2 For His merciful kindness is ever more and 
more towards us : and the truth of the Lord 
endureth for ever. Praise the Lord. 



o 



ever. 



THE CXVIII. PSALM. 
Confitemini Domino. 

GIVE thanks unto the Lord, for 
gracious 



He is 
because His mercy endureth for 



a IHcb.] cords. 
\Comf. Ps. 18. 3.J 



LUtirg. S>. H. IS- 

Monday, Maundy 
Thursd., Good Fri- 
day, Apostles and 
Evangelists, Many 
Martyrs, All Saints, 
Vespers, Corp. 
Chr., Name of 
Jesus, ist Vespers. 



CXVII. 
Hist. The Great 

Hallelujah, V. 
Liturg S>. £>. p). 

Monday, General 

Festival, Vespers. 

Christinas, Trinity, 

ist Vespers. 



CXVIII. 

Hist. The Great 
Hallelujah, VI. 

Liturg. Easter Day, 
Evensong. <£i. 31- 
p£. Sunday Prime. 



Quia inclinavit aurcm Suain mihi : et in diebus 
meis invocabo. 

Circundederunt me dolores mortis : et pericula 
inferni invenerunt me. 

Tribulationem et dolorem inveni : et Nomen 
Domini invocavi. 

Domine, libera animam meam ; misericors 
Dominus, et Justus : et Deus noster miseretur. 

Custodiens parvulos Dominus : humiliatus 
sum, et liberavit me. 

Convertere, anima mea, in requiem tuam : quia 
Dominus benefecit tibi. 

Quia eripuit animam meam de morte, oculos 
meos a lachrymis : pedes meos a lapsu. 

Placebo Domino : in regione vivoruin. 



PSALMUS CXV. 



ego 



CREDIDI, propter quod locutus sum 
autem humiliatus sum nimis. 

Ego dixi in excessu meo : Omnis homo mendax. 

Quid retribuam Dojiino : pro omnibus quae 
retribuit mihi. 

Calicem salutaris accipiam : et Nomen Domini 
invocabo. 

Vota mea Domino reddam coram omni populo 
Ejus : pretiosa in conspectu Domini mors sancto- 
rum Ejus. 

O Domine, quia ego servus Tuus : ego servus 
Tuus, et filius ancillae Tuae. 



Dirupisti vincula mea ; Tibi sacrificabo hostiam 
laudis : et Nomen Domini invocabo. 

Vota mea Domino reddam in conspectu omnis 
populi Ejus : in atriis domus Domini, in medio 
tui Hierusalem. 



PSALMUS CXVI. 



laudate 



IAUDATE Dominum omnes gentes 
^ Eum omnes populi : 
Quoniam confirmata est super nos misericordia 
Ejus : et Veritas Domini manet in aeternum. 



PSALMUS CXVII. 

CONFITEMINI Domino quoniam bonus 
quoniam in saeculum misericordia Ejus. 



of a much more distinctly personal character than those which 
form the first half of the series, as if they were words spoken 
within the privacy of that inner fold of Ajwstles in which 
Christ was accustomed to expound privately the things which 
had been spoken to the people at large in parables, and as if 
the time of the Great Passover was felt to be drawing nearer 
and nearer. The tone of this Psalm is like that of One already 
recovering from a great Agony, comforted and reassured by 
having been heard in His prayer which He had thrice uttered 
out of the midst of snares of death and the pains of hell 
through which He had passed. Further trouble and heavi- 
ness yet await Him, but His resignation is now complete, "not 
My Will, but Thine : " and His vision of future deliverance is 
clear. Thus we cannot fail to associate the " Cup of salva- 



tion " with that of which He said, "If it be possible, remove 
this Cup from Me," and with His words to the sons of Zebe- 
dee, "Are ye able to drink of the Cup that I shall drink of?" 
That Cup is viewed, now, not as a cup of suffering, but as an 
Eucharistic Cup : " I will offer to Thee the sacrifice of thanks- 
giving;" and it is to be offered in the presence of all His 
people, in facie Ecclesice, as a Memorial of that Death of the 
King of Saints which is " right dear in the sight of the Lord," 
as a prevailing Intercession. 

PSALM CXVII.— This expansion of the word Hallelujah is 
to be considered as a doxology uniting the 116th and 118th 
Psalms, calling upon all people to join with the "little flock" 
of the Saviour in praising the Lord for His merciful kindness 



24th Day. [Ps. 118.] 



Cfje Psalms. 



621 



2 Let Israel now confess, that He, is gracious : 
and that His mercy endureth for ever. 

3 Let the house of Aaron now confess : that 
His mercy endureth for ever. 

4 Yea, let them now that fear the Lord con- 
fess : that His mercy endureth for ever. 

5 I called upon the Lord in trouble : and the 
Lord heard me at "large. 

6 The Lord is on my side : I "will not fear 
what man doeth unto me. 

7 The Lord taketh my part with them that 
help me : therefore shall I see my desire upon 
mine enemies. 

8 It is better to trust in the Lord : than to 
put any confidence in man. 

9 It is better to trust in the Lord : than to 
put any confidence in princes. 

10 All nations compassed me round about : 
but in the Name of the Lord will I destroy them. 

1 1 They kept me in on every side, they kept 
me in, I say, on every side : but in the Name of 
the Lord will I destroy them. 

12 They came about me like bees, and are 
extinct even as the fire among the * thorns : for 
in the Name of the Lord I will destroy theim 

13 Thou hast thrust sore at me that I might 
fall : but the Lord was my help. 

14 The Lord is my strength, and my song : 
and is become my salvation. 

15 The voice of joy and health is in the dwell- 
ings of the righteous : the right hand of the 
Lord bringeth mighty things to pass. 

16 The right hand of the Lord hath the pre- 
eminence : the right hand of the Lord bringeth 
mighty things to pass. 

17 I shall not die, but live : and declare the 
works of the Lord. 

18 The Lord hath chastened and corrected 
me : but He hath not given me over unto death. 

19 Open me the gates of righteousness : that I 
may go into them, and give thanks unto the Lord. 

20 This is the gate of the Lord : the right- 
eous shall enter into it. 

211 will thank Thee, for Thou hast heard me: 
and art become my salvation. 

22 The same stone which the builders refused : 
is become the headstone in the corner. 

23 This is the Lord's doing : and it is marvel- 
lous in our eyes. 

24 This is the day which the Lord hath made : 
we will rejoice and be glad in it. 

25 Help me now, O Lord : O Lord, send us 
now prosperity. 

26 Blessed be he that cometh in the Name of 



i.e. Heard me and 
:t me at large. 



b Which sparkles up 
fiercely, but soon 
dies out. 



Dicat nunc Israel quoniam bonus : quoniam in 
speculum misericordia Ejus. 

Dicat nunc domus Aaron : quoniam in sasculum 
misericordia Ejus. 

Dicant nunc qui timent Dominum : quoniam 
in sseculum misericordia Ejus. 

De tribulatione invocavi Dominum : et exau- 
divit me in latitudine Dominus. 

Dominus mini adjutor : non timebo quid faciat 
mihi homo. 

Dominxjs mihi adjutor : et ego despiciam 
inimicos meos. 

Bonum est confidere in Domino : quam con- 
fidere in homine. 

Bonum est sperare in Domino : quam sperare 
in principibus. 

Omnes gentes circuierunt me : et in Nomine 
Domini quia ultus sum in eos. 

Circundantes circundederunt me : et in Nomine 
Domini quia ultus sum in eos. 

Circundederunt me sicut apes, et exarserunt 
sicut ignis in spinis : et in Nomine Domini quia 
ultus sum in eos. 

Impulsus eversus sum ut caderem : et Dominus 
suscepit me. 

Fortitudo mea et laus mea Dominus : et factus 
est mihi in salutem. 

Vox exsultationis et salutis : in tabernaculis 
justorum. 

Dextera Domini fecit virtutem, dextera Do- 
mini exaltavit me : dextera Domini fecit virtutem. 

Non moriar, sed vivam : et narrabo opera Do- 
mini. 

Castigans castigavit me Dominus : et morti 
non tradidit me. 

Aperite mihi portas justitiae, et ingressus in 
eas confitebor Domino : haic porta Domini ; justi 
intrabunt in earn. 

Confitebor Tibi, quoniam exaudisti me : et factus 
es mihi in salutem. 

Lapidem quem reprobaverunt tedificantes : hie 
factus est in caput anguli. 

A Domino factum est istud : et est mirabile in 
oculis nostris. 

Hsec est dies quam fecit Dominus : exsultemus 
et lsetemur in ea. 

O Domine, salvum me fac, O Domine, bene 
prosperare : benedictus qui venit in Nomine Do- 
mini. 



and for the fulfilment of His covenant with mankind respect- 
ing their salvation. 

PSALM CXVIIL— The first four verses of the last Psalm 
of the series are a continuation of the strain taken up in the 
preceding Doxology : in the fifth verse the individual or per- 
sonal Voice of Christ is again heard, and thenceforward to the 
end. That tone is a triumphant anticipation, throughout, of 
the Easter victory : and its climax is reached in the twenty- 
seventh verse, where the Lamb of God otters Himself willingly 
for the coming Sacrifice. ' A few days before the singing of 

1 Sonic modern critics read tin's verse as if" bind the sacrifice with cords" 
wore a parenthesis, and the "light" a fire extending even to the horns of 
the nltar. The association of the verses indicated in the aliove note may 
lead us to doubt the accuracy of such an interpretation, 



the Great Hallelujah, the multitude had led Jesus into Jeru- 
salem with the glad proclamation taken from the twenty-sixth 
verse of this Psalm. [Matt. xxi. 9.] When our Lord was 
taking His last farewell of the city, Pie said, " Ye shall not see 
Me henceforth, till ye shall say, Blessed is He that cometh in 
the Name of the Lord." [Matt, xxiii. 39.] His last words 
to the people at large were, " Yet a little while is the Light 
with you. Walk while ye have the Light, lest darkness 
come upon you : for he that walketh in darkness knoweth 
not whither lie goeth. While ye have light, believe in the 
Light, that ye may be the children of light." [John xii. 35, 
36.] Thus are His "lifting up " [Ibid. 32], and His accus- 
tomed cry, "Tarn come a Light into the world" [Ibid. 40], 
associated with the twenty-sixth and twenty-seventh verses 
of this Psalm, and the ancient words of Abraham were illus- 



622 



€bt Psalms. 



24th Day. [Ps. 119.] 



the Lord : we have wished you good luck, ye 
that are of the house of the Lokd. 

27 God is the Lord "Who hath shewed us 
light : bind the sacrifice with cords, yea, even 
unto the horns of the altar. 

28 Thou art my God, and I will thank Thee : 
Thou art my God, and I will praise Thee. 



29 O give thanks unto the Lord, for He is 
gracious : and His mercy endureth for ever. 

Day 24. EVENING PRAYER. 
THE CXIX. PSALM. 
Beati immaculati. 

BLESSED are those that are undefiled in the 
way : and walk in the law of the Lord. 

2 Blessed are they that keep His testimonies : 
and seek Him with their whole heart. 

3 For they who do no wickedness : walk in 
His ways. 

4 Thou hast charged : that we shall diligently 
keep Thy commandments. 

5 O that my ways were made so direct : that 
I might keep Thy statutes. 

6 So shall I not be confounded : while I have 
respect unto all Thy commandments. 

7 I will thank Thee with an unfeigned heart : 
when I shall have learned the judgements of Thy 
righteousness. 

8 I will keep Thy "ceremonies : O forsake me 
not utterly. 

In quo corriget. 

"TTTHEBEWITHAL shall a young man cleanse 
V V his way : even by ruling himself after 
Thy word. 

10 With my whole heart have I sought Thee : 
let me not go wrong out of Thy command- 
ments. 

1 1 Thy words have I hid within my heart : 
that I should not sin against Thee. 

12 Blessed art Thou, O Lord : teach me 
Thy statutes. 

13 With my lips have I been telling : of all 
the judgements of Thy niouth. 

14 1 have had as great delight in the way of 
Thy testimonies : as in all manner of riches. 

15 I will talk of Thy commandments : and 
have respect unto Thy ways. 

16 My delight shall be in Thy statutes : and I 
will not forget Thy word. 



Retribue servo Tuo. 

ODO well unto Thy servant 
and keep Thy word. 
18 Open Thou mine eyes : that 
wondrous things of Thy law. 



that T may live, 
I may see the 



cxix. 

Hist. David ; in his 
youth. 

Liturg. S. g. |@. 
Prime. Commenda- 
tion of Souls. 



Benediximus vobis de domo Domini 
Do minus, et illuxit nobis. 



Deus 



■ " Statutes." [B, V.] 



Constitute diem solennem in condensis : usque 
ad conm altaris. 

Deus meus es Tu, et confitebor Tibi : Deus 
meus es Tu, et exaltabo Te. 

Confitebor Tibi quoniam exaudisti me : et 
factus es mihi in salutem. 

Confitemini Domino quoniam bonus : quoniam 
in saeculum misericordia Ejus. 



PSALMUS CXVIII. 

ALEPH [{$]. 

BEATI immaculati in via : qui ambulant in 
lege Domini. 
Beati qui scrutantur testimonia Ejus : in toto 
corde exquirunt Eum. 

Non enim qui operantur iniquitatem : in viis 
Ejus ambulaverunt. 

Tu mandasti : mandata Tua custodiri nimis. 

Utinam dirigantur vise mese : ad custodiendas 
justiiicationes Tuas. 

Tunc non confundar : cum perspexero in omni- 
bus mandatis Tuis. 

Confitebor Tibi in directione cordis : in eo 
quod didici judicia justitiae Tuae. 

Justificationes Tuas custodiam : non me dere- 
linquas usquequaque. 

beth [3]. 

In quo corrigit adolescentior viam suam : in 
custodiendo sermones Tuos. 

In toto corde meo exquisivi Te : ne repellas me 
a mandatis Tuis. 

In corde meo abscondi eloquia Tua ut non 
peccem Tibi. 

Benedictus es, Domine : doce me justificationes 
Tuas. 

In labiis meis pronuntiavi : omnia judicia oris 
Tui. 

In via testimoniorum Tuorum delectatus sum : 
sicut in omnibus divitiis. 

In mandatis Tuis exercebor : et considerabo 
vias Tuas. 

In justificationibus Tuis meditabor : non obli 
viscar sermones Tuos. 

GIMEL [}]. 

EETKIBUE servo Tuo ; vivifica me : et cus- 
todiam sermones Tuos. 
Be vela oculos meos : et considerabo mirabilia 
de leo-e Tua. 



trated in their fulfilment, " My son, God will provide Him- 
self a Lamb for a burnt offering." [Gen. xxii. i>.] 

From the tenth to the thirteenth verses is expressed the 
suffering Saviour's prevision of the result of His work : in the 
seventeenth, eighteenth, and nineteenth, the same prevision 
of a glorious Resurrection through which He Himself was to 
become eternally the Door whereby His flock should enter 
into life : and the twenty-fourth verse is a prophetic welcome 
of that Day of the Lord in which all mankind should keep a 



perpetual Easter of joy. And thus throughout are heard such 
words as those of the prophet, " In that day thou shalt say, 
Lord, I will praise Thee : though Thou wast angry with 
me, Thine anger is turned away, and Thou comfortedst me. 
Behold, God is my salvation ; I will trust, and not be afraid : 
for the Lord Jehovah is my strength and my song ; He 
also is become my salvation." [Isa. xii. 2.] " give thanks 
unto the Lord, for He is gracious, and His mercy endureth for 
ever. " 



25th Day. [Ps. 119.] 



Cfje Psalms. 



623 



19 1 am a "stranger upon earth : O hide not 
Thy commandments from me. 

20 My soul breaketh out for the very fervent 
desire : that it hath alway unto Thy judgements. 

21 Thou hast rebuked the proud : and cursed 
are they that do err from Thy commandments. 

22 O turn from me shame and rebuke : for I 
have kept Thy testimonies. 

23 Princes also did sit and speak against me : 
but Thy servant is occupied in Thy statutes. 

24 For Thy testimonies are my delight : and 
my counsellors. 

Adhsesit pavimento. 

MY soul cleaveth to the dust : O quicken 
Thou me, according to Thy word. 

26 I have acknowledged my ways, and Thou 
heardest me : O teach me Thy statutes. 

27 Make me to understand the way of Thy 
commandments : and so shall I talk of Thy 
wondrous works: 

28 My soul melteth away for very heaviness : 
comfort Thou me according unto Thy word. 

29 Take from me the way of lying : and cause 
Thou me to make much of Thy law. 

30 I have chosen the way of truth : and Thy 
judgements have I laid before me. 

31 I have stuck unto Thy testimonies : O 
Lord, confound me not. 

32 I will run the way of Thy commandments : 
when Thou hast set my heart at liberty. 

Day 25. MORNING PRAYER. 

Legem pone. 

TEACH me, O Lord, the way of Thy statutes : 
and I shall keep it unto the end. 

34 Give me understanding, and I shall keep 
Thy law ; yea, I shall keep it with my whole 
heart. 

35 Make me to go in the path of Thy com- 
mandments : for therein is my desire. 

36 Incline my heart unto Thy testimonies : 
and not to covetousness. 

37 turn away mine eyes, lest they behold 
vanity : and quicken Thou me in Thy way. 

38 O stablish Thy word in Thy servant : that 
I may fear Thee. 

39 Take away the rebuke that I am afraid of : 
for Thy judgements are good. 

40 Behold, my delight is in Thy command- 
ments : quicken me in Thy righteousness. 

Et veniat super me. 

T~ET Thy loving mercy come also unto me, O 
-L-^ Lord : even Thy salvation, according unto 
Thy word. 

42 So shall I make answer unto my blas- 
phemers : for my trust is in Thy word. 



Or, "sojourner,' 
way from home. 



Incola ego sum in terra : non abscondas a me 
mandata Tua. 

Concupivit anima mea desiderare justificationes 
Tuas : in omni tempore. 

Increpasti superbos : maledicti qui declinant a 
mandatis Tuis. 

Aufer a me opprobrium et contemptum : quia 
testimonia Tua exquisivi. 

Etenim sederunt principes, et adversum me 
loquebantur : servus autem Tuns exercebatur in 
justificationibus Tuis. 

Nam et testimonia Tua meditatio mea est : et 
consilium meum justificationes Tuse. 

DALETH [*l], 

Adhsesit pavimento anima mea : vivifica me 
secundum verbum Tuum. 

Vias meas enuntiavi, et exaudisti me : doce me 
justificationes Tuas. 

Viam justificationum Tuarum instrue me : et 
exercebor in mirabilibus Tuis. 

Dormitavit anima mea pra? taedio : confirma 
me in verbis Tuis. 

Viam iniquitatis amove a me : et de lege Tua 
miserere mei. 

Viam veritatis elegi : judicia Tua non sum 
oblitus. 

Adhsesi testimoniis Tuis, Domine : noli me 
confundere. 

Viam mandatorum Tuorum cucurri : cum 
dilatasti cor meum. 



he [rfl. 

IEGEM pone mini, Domine, viam justifica- 
-^ tionum Tuarum : et exquiram earn semper. 
Da mihi intellectum, et scrutabor legem Tuam : 
et custodiam illam in toto corde meo. 

Deduc me in semita mandatorum Tuorum : 
quia ipsam volui. 

Inclina cor meum in testimonia Tua : et non 
in avaritiam. 

Averte oculos meos ne videant vanitatem : in 
via Tua vivifica me. 

Statue servo Tuo eloquium Tuum : in timore 
Tuo. 

. Amputa opprobrium meum quod suspicatus 
sum : quia judicia Tua jucunda. 

Ecce concupivi mandata Tua : in asquitate Tua 
vivifica me. 

VAU [)]. 

Et veniat super me misericordia Tua, Domine : 
salutare Tuum secundum eloquium Tuum. 

Et respondebo exprobrantibus mihi verbum : 
quia speravi in sermonibus Tuis. 



PSALM CXIX. 1 
The characteristic feature of this Psalm is a pervading 

1 This is an " alphabet Psalm " of a peculiar character. Each division 
is made of verses which begin with the same letter, the sections answering 
to the verses of the other alphabet Psalms. The same arrangement is found 



reference to the Will of God and the grace of obedience. It 
was noted by the ancient Jewish commentators that every 
verse contains some word associated with the spoken AY ill of 



11 the Book of Lamentations. In the earlier Vulgate the Hebrew division 
s recognised as in our English Psalter. But in the Snrum Psalter, and 
n the modern Vulgate, tlie Psalm is divided into sections of sixteen 



624 



€f)C Psalms. 



25th Day. [Ps. 119.] 



43 O take not the word of Thy truth utterly 
out of my mouth : for my hope is in Thy judge- 
ments. 

44 So shall I alway keep Thy law : yea, for 
ever and ever. 

45 And I will walk at liberty : for I seek Thy 
commandments. 

46 I will speak of Thy testimonies also, even 
before kings : and will not be ashamed. 

47 And my delight shall be in Thy command- 
ments : which I have loved. 

48 My hands also will I lift up unto Thy com- 
mandments, which I have loved : and my study 
shall be in Thy statutes. 

Memor esto servi Tui. 

O THINK upon Thy servant, as concerning 
Thy word : wherein Thou hast caused me 
to put my trust. 

50 The same is my comfort in my trouble : 
for Thy word hath quickened me. 

51 The proud have had me exceedingly in 
derision : yet have I not shrinked from Thy law. 

52 For I remembered Thine everlasting judge- 
ments, O Lord : and received comfort. 

53 I am horribly afraid : for the ungodly that 
forsake Thy law. 

54 Thy statutes have been my songs : in the 
house of my pilgrimage. 

55 I have thought upon Thy Name, O Lord, 
in the night-season : and have kept Thy law. 

56 This I had : because I kept Thy command- 
ments. 

Portio mea, Domiue. 

THOU art my portion, O Lord : I have pro- 
mised to keep Thy law. 

58 I made my humble petition in Thy presence 
with my whole heart : O be merciful unto me, 
according to Thy word. 

59 I called mine own ways to remembrance : 
and turned my feet unto Thy testimonies. 

60 I made haste, and prolonged not the time : 
to keep Thy commandments. 

61 The congregations of the ungodly have 
robbed me : but I have not forgotten Thy law. 

62 At midnight I will rise to give thanks unto 
Thee : because of Thy righteous judgements. 

63 I am a companion of all them that fear 
Thee : and keep Thy commandments. 

64 The earth, Lord, is full of Thy mercy : 
teach me Thy statutes. 

Bonitatem fecisti. 

OLORD, Thou hast dealt graciously with 
Thy servant : according unto Thy word. 

66 O learn me true understanding and know- 
ledge : for I have believed Thy commandments. 

67 Before I was troubled, I went wrong : but 
now have I kept Thy word. 

68 Thou art good and gracious : O teach me 
Thy statutes. 



Et ne auferas de ore meo verbum veritatis 
usquequaque : quia in judiciis Tuis supersperavi. 

Et custodiam legem Tuam semper : in saeculum 
et in sasculum sreculi. 

Et ambulabam in latitudine : quia mandata 
Tua exquisivi. 

Et loquebar in testimoniis Tuis in conspectu 
regum : et non confundebar. 

Et meditabar in mandatis Tuis : qua? dilexi. 

Et levavi manus meas ad mandata Tua quas 
dilexi : et exercebor in justificationibus Tuis. 



M 



ZAIN [J]. 

EMOR. esto verbi Tui servo Tuo : in quo 
mihi spem dedisti. 



Hasc me consolata est in humilitate mea : quia 
eloquium Tuum vivificavit me. 

Superbi inique agebant usquequaque : a lege 
autem Tua non declinavi. 

Memor fui judiciorum Tuorum a sseculo, Do- 
mine : et consolatus sum. 

Defectio tenuit me : pro peccatoribus derelin- 
quentibus legem Tuam. 

Cantabiles mihi erant justificationes Tuae : in 
loco peregrinationis mea?. 

Memor fui nocte Nominis Tui, Domine : et 
custodivi legem Tuam. 

Haec facta est mihi : quia justificationes Tuas 
exquisivi. ' 

CHETH [n]- 

Portio mea, Domine : dixi custodire legem 
Tuam. 

Deprecatus sum faciem Tuam in toto corde 
meo : miserere mei secundum eloquium Tuum. 

Cogitavi vias meas et converti pedes meos : in 
testimonia Tua. 

Paratus sum, et non sum turbatus : ut cus- 
todiam mandata Tua. 

Funes peccatorum circumplexi sunt me : et 
legem Tuam non sum oblitus. 

Media nocte surgebam ad confitendum Tibi : 
super judicia justificationis Tuae. 

Particeps ego sum omnium timentium Te : et 
custodientium mandata Tua. 

Misericordia Tua, Domine, plena est terra : 
justificationes Tuas doce me. 

teth [b]. 

BONITATEM fecisti cum servo Tuo, Domine: 
secundum verbum Tuum. 
Bonitatem et disciplinam et scientiam doce me : 
quia mandatis Tuis credidi. 

Priusquam humiliarer ego deliqui : propterea 
eloquium Tuum custodivi. 

Bonus es Tu : et in bonitate Tua doce me jus- 
tificationes Tuas. 



God : and the light of Gospel truth leads clearly to the inter- 
pretation of all, or nearly all, of these, in connection with the 
Person of our Blessed Lord. This is the more evident as in 
forty out of one hundred and seventy-six such expressions the 



actual title of the "WORD" is used, by which the Second 
Person in the Blessed Trinity is designated in the New Testa- 
ment : while the remainder, such as Law, Testimony, Com- 
mandment, Judgement, Way, Truth, are all of a character 



25th Day. [Ps. 119.] 



€bc Psalms. 



625 



09 The proud have imagined a lie against me : 
but I will keep Thy commandments with my 
whole heart. 

70 Their heart is as fat as brawn : but my 
delight hath been in Thy law. 

71 It is good for me that I have been in 
trouble : that I may learn Thy statutes. 

72 The law of Thy mouth is dearer unto me : 
than thousands of gold and silver. 

Day 25. EVENING PRAYER. 

Manus Tuae fecerunt me. 

THY hands have made me and fashioned me : 
O give me understanding, that I may learn 
Thy commandments. 

74 They that fear Thee will be glad when 
they see me : because I have put my trust in 
Thy word. 

75 I know, Lord, that Thy judgements are 
right : and that Thou of very faithfulness hast 
caused me to be troubled. 

76 O let Thy merciful kindness be my com- 
fort : according to Thy word unto Thy servant. 

77 O let Thy loving mercies come unto me, 
that I may live : for Thy law is my delight. 

78 Let the proud be confounded, for they go 
wickedly about to destroy me : but I will be 
occupied in Thy commandments. 

79 Let such as fear Thee, and have known 
Thy testimonies : be turned unto me. 

80 O let my heart be sound in Thy statutes : 
that I be not ashamed. 

Defecit anima mea. 

MY soul hath longed for Thy salvation : and 
I have a good hope because of Thy word. 

82 Mine eyes long sore for Thy word : saying, 
O when wilt Thou comfort me ? 

83 For I am become like a "bottle in the 
smoke : yet do I not forget Thy statutes. 

84 How many are the days of Thy servant : 
when wilt Thou be avenged of them that perse- 
cute me? 

85 The proud have digged pits for me : which 
are not after Thy law. 

86 All Thy commandments are true : they 
persecute me falsely ; O be Thou my help. 

87 They had almost made an end of me upon 
earth : but I forsook not Thy commandments. 

88 O quicken me after Thy lovingkindness : 
and so shall I keep the testimonies of Thy mouth. 

In sternum, Domino. 

OLOB.D, Thy word : endureth for ever in 
heaven. 

90 Thy truth also remaineth from one genera- 
tion to another : Thou hast laid the foundation 
of the earth, and it abideth. 

91 They continue this day according to Thine 
ordinance : for all things serve Thee. 

92 If my delight had not been in Thy law : I 
should have perished in my trouble. 



a i.e. A skin bottle, 
shrivelled by the 
heat of the fire. 



Multiplicata est super me iniquitas superb- 
orum : ego autem in toto corde meo scrutabor 
mandata Tua. 

Coagulatum est sicut lac cor eorum : ego vero 
legem Tuam meditatus sum. 

Bonum mihi quia humiliasti me : ut discam 
justificationes Tuas. 

Bonum mihi lex oris Tui : super millia auri et 
argenti. 



JOD [i]. 

Manus Tute fecerunt me et plasmaverunt me : 
da mihi intellectum, ut discam mandata Tua. 

Qui timent Te videbunt me et leetabuntur : 
quia in verba Tua supersperavi. 

Cognovi, Domine, quia sequitas judicia Tua : 
et in veritate Tua humiliasti me. 

Fiat misericordia Tua ut consoletur me : se- 
cundum eloquium Tuum servo Tuo. 

Veniant mihi miserationes Tuce et vivam : quia 
lex Tua meditatio mea est. 

Confundantur superbi, quia injuste iniquitatem 
fecerunt in me : ego autem exercebor in mandatis 
Tuis. 

Convertantur mihi timentes Te : et qui nove- 
runt testimonia Tua. 

Fiat cor meum immaculatum in justificationi- 
bus Tuis : ut non confundar. 

CAPH [3]. 

DEFECIT in salutare Tuum anima mea : et 
in verbum Tuum supersperavi. 
Defecerunt oculi mei in eloquium Tuum : 
dicentes, Quando consolaberis me 1 

Quia factus sum sicut uter in pruina : justifica- 
tiones Tuas non sum oblitus. 

Quot sunt dies servi Tui : quando facies de 
persequentibus me judicium 1 

Narraverunt mihi iniqui fabulationes : sed non 
ut lex Tua. 

Omnia mandata Tua Veritas : iniqui persecuti 
sunt me, adjuva me. 

Paidominus consummaverunt me in terra : ego 
autem non dereliqui mandata Tua. 

Secundum misericordiam Tuam vivifica me : 
et custodiam testimonia oris Tui. 

LAMED [{)]. 

In Eeternum, Domine : verbum Tuum permanet 
in coelo. 

In generationem et generationem Veritas Tua : 
fundasti terrain et permanet. 

Ordinatione Tua perseverat dies : quoniam 
omnia serviunt Tibi. 

Nisi quod lex Tua meditatio mea est : tunc 
forte periissem in humilitate mea. 



that gives them a personal association with Him Who 
declared, "I am the Way, the Truth, and the Life," and 
Whose declaration, "I am the Light of the world," also 



exhibits Him as being the Personal Manifestation of Divino 
Will and Law. 
As, moreover, we know by later revelations that our Lord 



2 11 



626 



Cf)C psalms. 



26th Day. |Rg. H9-] 



93 I will never forget Thy commandments : 
for with them Thou hast quickened mo. 

94 I am Thine, O save me : for I have sought 
Thy commandments. 

95 The ungodly laid wait for me to destroy 
mo : but I will consider Thy testimonies. 

96 I see that all things come to an end : but 
Thy commandment is exceeding broad. 

Quomoclo dilexi. 

ZORD, what love have I unto Thy law : all 
the day long is my study in it. 

98 Thou through Thy commandments hast 
made me wiser than mine enemies : for they are 
ever with me. 

99 I have more understanding than my 
teachers : for Thy testimonies are my study. 

100 I am wiser than the aged : because I keep 
Thy commandments. 

101 I have refrained my feet from every evil 
way : that I may keep Thy word. 

102 I have not shrunk from Thy judgements : 
for Thou teachest me. 

103 O how sweet are Thy words unto my 
throat : yea, sweeter than honey unto my mouth. 

104 Through Thy commandments I get under- 
standing : therefore I hate all evil ways. 

Day 26. MORNING PRAYER. 

Lucerna pedibus meis. 

THY word is a lantern unto my feet : and a 
light unto my paths. 

106 I have sworn, and am stedfastly purposed ; 
to keep Thy righteous judgements. 

107 I am troubled above measure : quicken 
me, O Lord, according to Thy word. 

108 Let the free-will offerings of my mouth 
please Thee, O Lord : and teach me Thy judge- 
ments. 

109 My soul is alway in my hand : yet do I 
not forget Thy law. 

110 The ungodly have laid a snare for me : 
but yet I swerved not from Thy commandments. 

111 Thy testimonies have I claimed as mine 
heritage for ever : and why ] they are the very 
joy of my heart. 

112 I have applied my heart to fulfil Thy 
statutes alway : even unto the end. 



but 



Iniquos odio habui. 

I HATE them that imagine evil things 
Thy law do I love. 

114 Thou art my defence and shield : and my 
trust is in Thy word. 

115 Away from me, ye wicked : I will keep 
the commandments of my God. 

116 O stablish me according to Thy word, 
that I may live : and let me not be disappointed 
of my hope. 

117 Hold Thou me up, and I shall be safe : 
yea, my delight shall be ever in Thy statutes. 



In seternum non obliviscar justiheationes Tuas : 
quia in ipsis viviheasti me. 

Tuus sum ego, salvum me fac : quoniam justi- 
heationes Tuas exquisivi. 

Me exspectaverunt peccatores ut perderent me : 
testimonia Tua intellexi. 

Omnis consummationis vidi finem : latum 
mandatum Tuum nimis. 

MEM [O]. 

QUOMODO dilexi legem Tuam, Domine : tota 
die meditatio mea est. 
Super inimicos meos prudentem me fecisti 
mandato Tuo : quia in seternum mihi est. 

Super omnes docentes me intellexi : quia testi- 
monia Tua meditatio mea est. 

Super senes intellexi : quia mandata Tua quas- 
sivi. 

Ab omni via mala prohibui pedes meos : ut 
custodiam verba Tua. 

A judiciis Tuis non declinavi : quia Tu legem 
posuisti mihi. 

Quam dulcia faucibus meis eloquia Tua : super 
mel ori meo? 

A mandatis Tuis intellexi : propterea odivi 
omnem viain iniquitatis. 



NON [J]- 

Lucerna pedibus meis verbum Tuum : et lumen 
semitis meis. 

Juravi et statui : custodire judicia justitiaj 

TU33. 

Humiliatus sum usquequaque, Domine : vivi- 
fica me secundum verbum Tuum. 

Voluntaria oris mei beneplacita fac, Domine : 
et judicia Tua doce me. 

Anima mea in manibus meis semper : et legem 
Tuam non sum oblitus. 

Posuerunt peccatores laqueum mihi : et de 
mandatis Tuis non erravi. 

Hasreditate acquisivi testimonia Tua in aeter- 
num : quia exsultatio cordis mei sunt. 

Inclinavi cor meum ad faciendas justiheationes 
Tuas in agternum : propter retributionem. 

SAMECH [d]. 

TNIQUOS odio habui : et legem Tuam dilexi. 

Adjutor et susceptor meus es Tu : et in verbum 
Tuum supersperavi. 

Declinate a me maligni : et scrutabor mandata 
Dei mei. 

Suscipe me secundum eloquium Tuum, et 
vivam : et non confundas me ab exspectatione 
mea 

Adjuva me, et salvus ero : et meditabor in 
justificationibus Tuis semper. 



Jesus is set forth to mankind as the highest standard of obedi- 
ence and holiness, so we hear, throughout this Psalm, the 
Voice of His Human Nature speaking as the Representative 
of God's children : and speaking in such tones as to make 
Himself, in His perfect obedience, the One Example for us, 



according to our ability, to follow. " Learn of Me, for I am 
meek, and lowly of heart." 

And, lastly, as our Lord's Person is the Sacramental Foun- 
tain of all holiness, so incorporation with the WORD is mys- 
tically set forth in every portion of this Psalm as the means 



26th Day. [Ps. 119.] 



Cbe Psalms. 



627 



118 Thou hast trodden down all them that 
depart from Thy statutes : for they imagine but 
deceit. 

119 Thou puttest away all the ungodly of the 
earth like dross : therefore I love Thy testimonies. 

120 My flesh trembleth for fear of Thee : and 
I am afraid of Thy judgements. 

Feci judicium. 

DEAL with the thing that is lawful and 
right : O give me not over unto mine 
oppressors. 

122 Make Thou Thy servant to delight in that 
which is good : that the proud do me no wrong. 1 

123 Mine eyes are wasted away with looking 
for Thy health : and for the word of Thy right- 
eousness. 

124 O deal with Thy servant according unto 
Thy loving mercy : and teach me Thy statutes. 

125 I am Thy servant, O grant me under- 
standing : that I may know Thy testimonies. 

126 It is time for Thee, Lord, to lay to Thine 
hand : for they have destroyed Thy law. 

127 For I love Thy commandments : above 
gold and precious stone. 

128 Therefore hold I straight all Thy com- 
mandments : and all false ways I utterly abhor. 

Mirabilia. 

THY testimonies are wonderful : therefore 
doth my soul keep them. 

130 When Thy word goeth forth : it giveth 
light and understanding unto the simple. 

131 I opened my mouth, and drew in my 
breath : for my delight was in Thy command- 
ments. 

132 O look Thou upon me, and be merciful 
unto me : as Thou usest to do unto those that 
love Thy Name. 

133 Order my steps in Thy word : and so 
shall no wickedness have dominion over me. 

134 O deliver me from the wrongful dealings 
of men : and so shall I keep Thy commandments. 

135 Shew the light of Thy countenance upon 
Thy servant : and teach me Thy statutes. 

136 Mine eyes gush out with water : because 
men keep not Thy law. 

Justus es, Domine. 

EIGHTEOUS art Thou, O Lord : and true 
is Thy judgement. 

138 The testimonies that Thou hast com- 
manded : are exceeding righteous and true. 

139 My zeal hath even consumed me : because 
mine enemies have forgotten Thy words. 

140 Thy word is tried to the uttermost : and 
Thy servant loveth it. 

141 I am small, and of no reputation : yet do 
I not forget Thy commandments. 

142 Thy righteousness is an everlasting right- 
eousness : and Thy law is the truth. 



Sprevisti omnes discedentes a judiciis Tuis : 
quia injusta cogitatio eorum. 

Prasvaricantes reputavi omnes peccatores terrse : 
ideo dilexi testimonia Tua. 

Confige timore Tuo carnes meas : a judiciis 
enim Tuis timui. 

AIN [J>]. 

Feci judicium et justitiam : non tradas me 
calumniantibus me. 

Suscipe servum Tuum in bonum : non calum- 
nientur me superbi. 

Oculi mei defecerunt in salutare Tuum : et in 
eloquium justitiae Tuse. 

Fac cum servo Tuo secundum misericordiam 
Tuam : et justificationes Tuas doce me. 

Servus Tuus sum ego : da mihi intellectum ut 
sciam testimonia Tua. 

Tempus faciendi, Domine : dissipaverunt legem 
Tuam. 

Ideo dilexi mandata Tua : super aurum et 
topazion. 

Propterea ad omnia mandata Tua dirigebar : 
omnem viam iniquam odio habui. 

pe [a]. 

MIEABILIA testimonia Tua, Domine : ideo 
scrutata est ea anima mea. 
Declaratio sermonum Tuorum illuminat : et 
intellectum dat parvulis. 

Os meum aperui, et attraxi spiritual : quia 
mandata Tua desiderabam. 

Aspice in me et miserere mei : secundum judi- 
cium diligentium Nomen Tuum. 

Gressus meos dirige secundum eloquium Tuum : 
ut non dominetur mei omnis injustitia. 

Redime me a calumniis hominum : ut custodiam 
mandata Tua. 

Faciem Tuam illumina super servum Tuum : et 
doce me justificationes Tuas. 

Exitus aquarum deduxerunt oculi mei : quia 
non custodierunt legem Tuam. 

tzaddi [v]. 
Justus es, Domine : et rectum judicium Tuum. 

Mandasti justitiam testimonia Tua : et veri- 
tatem Tuam nimis. 

Tabescere me fecit zelus meus : quia obliti sunt 
verba Tua inimici mei. 

Ignitum eloquium Tuum vehementer : et servus 
Tuus dilexit illud. 

Adolescentulus sum ego, et contemptus : justi- 
ficationes Tuas non sum oblitus. 

Justitia Tua justitia in Beternum : et lex Tua 
Veritas. 



by which holiness is to be attained. " I am the Vine, ye are 
the branches : he that abideth in Me, and I in him, the same 

1 The ancient Jewish interpreters noted this verse as the only one which 
does not contain "Thy word" or an equivalent expression. 



bringeth forth much fruit : for severed from Me ye can do 
nothing." [John xv. 5, marg.] 

The whole Psalm is, therefore, to be interpreted ou one 
principle, as setting forth the blessedness of conformity to the 
example of our Lord Jesus Christ by the transformation of our 



628 



Cbe psalms. 



26th Day. [Ps. 119.] 



143 Trouble and heaviness have taken hold 
upon rne : yet is my delight in Thy command- 
ments. 

144 The righteousness of Thy testimonies is 
everlasting : O grant me understanding, and I 
shall live. 

Day 26. EVENING PRAYER. 
Clamavi in toto corde meo. 

I CALL with my whole heart : hear me, O 
Lord, I will keep Thy statutes. 

146 Yea, even unto Thee do I call : help me, 
and I shall keep Thy testimonies. 

147 Early in the morning do I cry unto Thee : 
for in Thy word is my trust. 

148 Mine eyes prevent the night-watches : 
that I might be occupied in Thy words. 

149 Hear my voice, O Lord, according unto 
Thy loving-kindness : quicken me according as 
Thou art wont. 

150 They draw nigh that of malice persecute 
me : and are far from Thy law. 

151 Be Thou nigh at hand, O Lord : for all 
Thy commandments are true. 

152 As concerning Thy testimonies, I have 
known long since : that Thou hast grounded 
them for ever. 

Vide humilitatem. 

O CONSIDER mine adversity, and deliver 
me : for I do not forget Thy law. 

154 Avenge Thou my cause, and deliver me : 
quicken me according to Thy word. 

155 Health is far from the ungodly : for they 
regard not Thy statutes. 

156 Great is Thy mercy, O Lord : quicken 
me, as Thou art wont. 

157 Many there are that trouble me and perse- 
cute me : yet do I not swerve from Thy testi- 
monies. 

158 It grieveth me when I see the transgres- 
sors : because they keep not Thy law. 

159 Consider, O Lord, how I love Thy com- 
mandments : O quicken me, according to Thy 
loving-kindness. 

160 Thy word is true from everlasting : all 
the judgements of Thy righteousness endure for 
evermore. 

Priiicipes persecuti sunt. 

PRINCES have persecuted me without a 
cause : but my heart standeth in awe of 
Thy word. 

162 I am as glad of Thy word : as one that 
findeth great spoils. 

163 As for lies, I hate and abhor them : but 
Thy law do I love. 

164 Seven times a day do I praise Thee : be- 
cause of Thy righteous judgements. 



Tribulatio et angustia invencrunt me : mandata 
Tua meditatio mea est. 

iEquitas testimonia Tua in seternum : intellec- 
tum da inihi et vivam. 



koph [p]. 

CLAMAVI in toto corde ; exaudi me, Domine : 
justificationes Tuas requiram. 

Clamavi ad Te ; salvum me fac : ut custodiam 
mandata Tua. 

Praeveni in maturitate, et clamavi : quia in 
verba Tua supersperavi. 

Praevenerunt oculi mei ad Te diluculo : ut 
meditarer eloquia Tua. 

Vocem meam audi secundum misericordiam 
Tuam, Domine : et secundum judicium Tuum 
vivifica me. 

Appropinquaverunt persequentes me iniquitati : 
a lege autem Tua longe facti sunt. 

Prope es tu, Domine : et omnes via? Tuae 
Veritas. 

Initio cognovi de testimoniis Tuis : quia in 
aeternum fundasti ea. 



RESH [")]. 

Vide humilitatem meam et eripe me : quia 
legem Tuam non sum oblitus. 

Judica judicium meum et redime me : propter 
eloquium Tuum vivifica me. 

Longe a peccatoribus salus : quia justificationes 
Tuas non exquisierunt. 

Misericordiae Tuae niultos, Domine : secundum 
judicium Tuum vivifica me. 

Multi qui persequuntur me et tribulant me : 
a testimoniis Tuis non declinavi. 

Vidi praavaricantes, et tabescebam : quia eloquia 
Tua non custodierunt. 

Vide quoniam mandata Tua dilexi, Domine : 
in misericordia Tua vivifica me. 

Principium verborum Tuorum Veritas : in 
seternum omnia judicia justitise Tua?. 



SCHIN [£>]. 

PRINCIPES persecuti sunt me gratis 
verbis Tuis formidavit cor meum. 



et a 



Laetabor ego super eloquia Tua : sicut qui 
invenit spolia multa. 

Iniquitatem odio habui et abominatus sum : 
legem autem Tuam dilexi. 

Septies in die laudem dixi Tibi : super judicia 
justitiaa Tuae. 



own wills through sacramental union with Him, THE WORD. 
In many parts there seems to be little other coherence between 
the separate sections, or even the separate verses of a section ; 
but this pervading principle is a bond of unity which makes 
it impossible to consider the Psalm as a fortuitous collection 
of pious thoughts, as some have supposed. At the same time 
there does not seem to be any formal division of the Psalm 
into separate subjects, and it must be taken as a continuous 



elaboration of the one idea indicated ; the turning about of a 
diamond whose light is refracted through many facets, and 
whose brilliant beauty is discerned from whatever point of 
view it is looked at. 

This characteristic of the 119th Psalm seems to make it un- 
necessary to give any exposition of it in further detail. It is 
sufficient to offer the suggestion that the principle indicated 
should be carefully kept in view in the liturgical use of the 



27th Day. [Ps. 120, 121.] 



Cf)e psalms. 



629 



165 Great is the peace that they have who 
love Thy law : and they are not offended at it. 

166 Lord, I have looked for Thy saving 
health : and done after Thy commandments. 

167 My soul hath kept Thy testimonies : and 
loved them exceedingly. 

168 I have kept Thy commandments and 
testimonies : for all my ways are before Thee. 

Appropinquet deprecatio. 

IET my complaint come before Thee, O Lord : 
■^ give me understanding, according to Thy 
word. 

170 Let my supplication come before Thee : 
deliver me, according to Thy word. 

171 My lips shall speak of Thy praise : when 
Thou hast taught me Thy statutes. 

172 Yea, my tongue shall sing of Thy word : 
for all Thy commandments are righteous. 

173 Let Thine hand help me : for I have 
chosen Thy commandments. 

174 I have longed for Thy saving health, O 
Lord : and in Thy law is my delight. 

175 let my soul live, and it shall praise 
Thee : and Thy judgements shall help me. 

176 I have gone astray like a sheep that is 
lost : O seek Thy servant, for I do not forget Thy 
commandments. 

Day 27. MORNING PRAYER. 
THE CXX. PSALM. 
Ad Dominum. 
~TT7~HEN I was in trouble I called upon the 
VV Lord : and He heard me. 

2 Deliver my soul, O Lord, from lying lips : 
and from a deceitful tongue. 

3 What reward shall be given or done unto 
thee, thou false tongue : even mighty and sharp 
arrows, with hot burning coals. 

4 Wo is me, that I am constrained to dwell 
with Mesech : and to have my habitation among 
the tents of Kedar. 

5 My soul hath long dwelt among them : that 
are enemies unto peace. 

6 I labour for peace, but when I speak unto 
them thereof : they make them ready to battle. 

THE CXXI. PSALM. 
Levavi oculos. 

I WILL lift up mine eyes unto the hills : from 
whence cometh my help. 

2 My help cometh even from the Lord : Who 
hath made heaven and earth. 

3 He will not suffer thy foot to be moved : 
and He that keepeth thee will not sleep. 

4 Behold, He that keepeth Israel : shall 
neither slumber nor sleep. 

5 The Lord Himself is thy keeper : the Lord 
is thy defence upon thy right hand ; 



cxx. 

Hist. Psalm of De- 
crees, I. 

Liturg. S. 1- P?. 
Monday, Maundy 
Thursd., Good Fri- 
day, Vespers. Com- 
mendation of Souls. 
Vigils of the de- 
parted. 



cxxr. 

Hist. Psalm of De- 
grees, II. 

Liturer. S. 1- Pi- 
Monday Vespers. 
Vigils of the de- 
parted. Purifica- 
tion of Women. 
B. V. M„ Tierce. 



Pax multa diligentibus legem Tuam : et non 
est illis scandalum. 

Exspectabam salutare Tuum, Domine : et mau- 
data Tua dilexi. 

Custodivit anima mea testimonia Tua : et 
dilexit ea vehementer. 

Servavi mandata Tua et testimonia Tua : quia 
omnes viae meae in conspectu Tuo. 

TAU [D]. 

Appropinquet deprecatio mea in conspectu Tuo, 
Domine : juxta eloquium Tuum da mini intellec- 
tum. 

Intret postulatio mea in conspectu Tuo : secun- 
dum eloquium Tuum eripe me. 

Eructabunt labia mea hymnum : cum docueris 
me justificationes Tuas. 

Pronuntiabit lingua mea eloquium Tuum : 
quia omnia mandata Tua aequitas. 

Fiat manus Tua ut salvet me : quoniam man- 
data Tua elegi. 

Concupivi salutare Tuum, Domine : et lex Tua 
meditatio mea est. 

Vivet anima mea et laudabit Te : et judicia 
Tua adjuvabunt me. 

Erravi sicut ovis quae periit : quaere servum 
Tuum, quia mandata Tua non sum oblitus. 



PSALMUS CXIX. 



et 



AD Domintjm cum tribularer clamavi 
J-A_ exaudivit me. 

Domine, libera animam meam a labiis iniquis : 
et a lingua dolosa. 

Quid detur tibi, aut quid apponatur tibi : ad 
linguam dolosam? 

Sagittas potentis acutae : cum carbonibus de- 
solatoriis. 

Heu mihi, quia incolatus meus prolongatus est ; 
habitavi cum habitantibus Cedar : multum incola 
fuit anima mea. 

Cum his qui oderunt pacem eram pacificus : 
cum loquebar illis, impugnabant me gratis. 



PSALMUS CXX. 

IEVAVI oculos meos in montes : unde veniet 
* auxilium mihi. 

Auxilium meum a Domino : Qui fecit ccelum 
et terrain. 

Non det in commotionem pedem tuum : neque 
dormitet Qui custodit te. 

Ecce non dormitabit neque dormiet : Qui cus- 
todit Israel. 

Domintjs custodit to, Dominus protectio tua : 
super manum clexteram tuam. 



Psalm, and that a mind imbued with pervading reverence for 
our Lord's Person and Example can hardly apply that prin- 
ciple in too minute detail. 

THE PSALMS OF DEGREES. 
CXX— CXXXIV. 

These fifteen Psalms have been so called from very distant 
times, perhaps from the tiino when they were originally com- 



posed. They have also been named "Psalmi communes " and 
" Psalmi poenitentiales," but these names have been less gene- 
rally recognized than the other. 

Several explanations have been given of the title " Songs of 
Degrees." Some have supposed that it indicated Psalms 
which were to be sung by the Levitcs with a high voice 
[2 Chron. xx. 19] ; others that they were Psalms of special 
excellency, as persons arc sometimes said to be of " high 



630 



Cbe Psalms. 



27th Day. [Ps. 122, 123.] 



6 So that the snn shall not burn thee by day : 
neither the moon by night. 

7 The Lord shall preserve thee from all evil : 
yea, it is even He that shall keep thy soul. 

& The Lord shall preserve thy going out, and 
thy coming in : from this time forth for ever- 
more. 

THE CXXII. PSALM. 

Lretatus sum. 

I WAS glad when they said unto me : We will 
go into the house of the Lord. 

2 Our feet shall stand in thy gates : O Jeru- 
salem. 

3 Jerusalem is built as a city : that is at unity 
in itself. 

4 For thither the tribes go up, even the tribes 
of the Lord : to testify unto Israel, to give 
thanks unto the Name of the Lord. 

5 For there is the seat of judgement : even the 
seat of the house of David. 

6 O pray for the peace of Jerusalem : they 
shall prosper that love thee. 

7 Peace be within thy walls : and plenteous- 
ness within thy palaces. 

8 For my brethren and companions' sakes r I 
will wish thee prosperity. 

9 Yea, because of the house of the Lord our 
God : I will seek to do thee good. 

THE CXXIII. PSALM. 
Ad Te levavi oculos meos. 



TTNTO Thee lift I up mine eyes 
*-> that dwellest in the heavens. 



O Thou 



CXXII. 

Hist. David; Psalm 
of Degrees, III. 

Liturg. S. 1, fg. 
Tuesday, Dedic. of 
Church, Vespers, 
B. V. M., Name of 

Jesus, 1st Vespers. 



CXXIII. 

Hist. Psalm of De- 
grees, IV. 

Liturg. £. S- IB- 
Tuesday Vespers. 
B. V. M., 1st Ves- 
pers and Sexts. 



Per diem sol non uret te : neque lima per 
noctem. 

Dominus custodit te ab omni malo : custodiat 
animam tuam Dominus. 

Dominus custodiat introitum tuum et exitum 
tuum : ex hoc nunc et usque in saeculum. 



PSALMUS CXXI. 

IiFTATUS sum in his quae dicta sunt mihi : in 
* domum Domini ibimus. 

Stantes erant pedes nostri : in atriis tuis Hieru- 
salem. 

Hierusalem quae aedificatur ut civitas ; cujus 
participatio ejus in idipsum : 

Illuc enim ascenderunt tribus, tribus Domini : 
testimonium Israel, ad confitendum Nomini Do- 
mini. 

Quia illic sederunt sedes in judicio : sedes 
super domum David. 

Rogate quae ad pacem sunt Hierusalem : et 
abundautia diligentibus te. 

Fiat pax in virtute tua : et abundantia in fcur- 
ribus tuis. 

Propter fratres meos et proximos meos : loque- 
bar pacem de te : 

Propter domum Domini Dei nostri quaesivi 
bona tibi. 



^ 



PSALMUS CXXII. 
D Te levavi oculos meos : Qui habitas in 



ccelis. 



degree " [1 Chron. xvii. 17] ; others again that they were 
Psalms composed to be sung at the ' ' going up " of the banished 
tribes from Babylon to Judrea ; others that they were in- 
tended to be used by the people when ' ' going up " to the feasts 
at Jerusalem. The most generally received explanation of 
the title is, however, that it marks processional Psalms which 
were sung during the ascent of the fifteen steps which led up 
to the Temple. [Comp. Ezek. xl. 22-34.] The first of these 
Psalms is entitled in the Chaldee, " A Song for the goings up 
out of the deep," 1 a superscription which is consistent with 
either of the two latter theories. They were probably written 
by David as part of that preparation which lie made for the 
building of the Temple, and for the Divine Service to be 
carried on there : and although he himself was not permitted 
to lay a single stone, he thus in prophetic vision beheld the 
choirs of the House of God going up in procession to their 
work of praise. All of them bear the appearance of being 
written originally for use in the Temple Service, containing 
as they do such frequent references to Zion and Jerusalem, 
the Temple of the Lord, and the habitation of the mighty God 
of Jacob, references which, in a Christian sense, must be under- 
stood to apply to the Church of Christ. In that sense we may 
thus take the " Songs of Degrees " as hymns relating to the 
progress of Christ's mystical Body through the successive 
stages of its pilgrimage and ascent towards its heavenly glory 
and rest. 

PSALM CXX. 

This opening Psalm of the series represents Christ in the 
time of His sojourning on earth, and the Church in the time 
of her warfare, lamenting the wickedness of those who refuse 
the "peace of God which passeth all understanding," and are 
ever ready to contend against Him Who would lead them to 
the true Salem. 

It is, therefore, the Voice of Christ's mystical Body dwell- 

1 This title has been associated with an ancient Chaldee tradition that 
after the Captivity a flood poured forth from the earth which reached to 
the height of fifteen cubits, threatening to overwhelm the whole area of the 
Temple, and that its destructive progress was stayed by writing the in- 
effable Name upon each of the steps. 



ing in exile from the Presence of God, and carrying on her 
conflict with the great Enemy. The Church, passing through 
the wilderness of this world, has often had to say, "We are 
troubled on every side, yet not distressed ; we are perplexed, 
but not in despair ; persecuted, but not forsaken ; cast down, 
but not destroyed." [2 Cor. iv. 8, 9.] But, looking forward 
and upward to the end of her pilgrimage, she beholds the place 
of God's Presence there, and says also, "We look not at the 
things which are seen, but at the things which are not seen : 
for the things which are seen are temporal ; but the things 
which are not seen are eternal." " When I was in trouble, I 
called upon the Lord, and He heard me." 

PSALM CXXI. 

Thus in her pilgrimage the Church lifts up her eyes to look 
upon "the Holy City, New Jerusalem," whose foundations 
are in the holy hills, beholding her joy from afar. Yet is she 
ever drawing nearer and nearer to the help which cometh from 
the Lord : to the time when "God shall wipe away all tears from 
their eyes ; and there shall be no more death, neither sorrow, 
nor crying, neither shall there be any more pain : for the 
former things are passed away." [Rev. xxi. 4.] 

And even the prospect of God's glory on the distant ever 
lasting hills gives strength to the faith which recognizes His 
protecting Presence in the Church during the time of warfare 
and pilgrimage. So the promise is remembered that "none 
shall stumble or fall " who lean upon the strength of Israel, 
and that He has said that not even the gates of Hell shall pre- 
vail against His Church. As the Presence of the Lord was 
manifested upon the tabernacle in its journeyings through the 
wilderness, so is it given to the Church in her pilgrimage, and 
the word is alreadyfulfilled : "My Righteousness shall go before 
thee: the glory of the Lord shall be thy rereward .... and the 
Lord shall guide thee continually and satisfy thy soul in drought, 
and make fat thy bones : and thou shalt be like a watered 
garden, and like a spring of water, whose waters fail not." 

PSALM CXXII. 

The New Jerusalem is here set forth as being the treasury 



27th Day. [Ps. 124, 125.] 



Cfce psalms. 



631 



2 Behold, even as the eyes of servants look 
unto the hand of their masters, and as the eyes 
of a maiden unto the hand of her mistress : even 
so our eyes wait upon the Lord our God, until 
He have mercy upon us. 

3 Have mercy upon us, O Lord, have mercy 
upon us : for we are utterly despised. 

4 Our soul is filled with the scornful reproof 
of the "wealthy : and with the despitefulness of 
the proud. 

THE CXXIV. PSALM. 

Nisi quia Dominus. 

IF the Lord Himself had not been on our side, 
now may Israel say : if the Lord Himself 
had not been on our side, when men rose up 
against us ; 

2 They had swallowed us up quick : when 
they were so wrathfully displeased at us. 

3 Yea, the waters had drowned us : and the 
stream had gone over our soul. 

4 The deep waters of the proud : had gone 
even over our soul. 

5 But praised be the Lord : Who hath not 
given us over for a prey unto their teeth. 

6 Our soul is escaped even as a bird out of 
the snare of the fowler : the snare is broken, and 
we are delivered. 

7 Our help standeth in the Name of the Lord : 
Who hath made heaven and earth. 

THE CXXV. TSALM. 
Qui confidant. 

THEY that put their trust in the Lord shall 
be even as the mount Sion : which may 
not be removed, but standeth fast for ever. 



The prosper- 



cxxiv. 

Hist. David ; Psalm 
of Degrees, V. 

LUurg. Sb. S- !§• 
Tuesday Vespers. 
B. V. M., 1st Ves- 
pers and Sexts. 



CXXV. 

Hist. Psalm of De- 
grees, VI. 

Liturg. S. 10. fg. 
Tuesday Vespers. 
B. V. M„ 1st Ves- 
pers and Sexts. 



Ecce sicut oculi servorum : in manibus domi- 
norum suorum. 

Sicut oculi ancillae in manibus dominae suas : 
ita oculi nostri ad Dominum Deum nostrum, 
donee misereatur nostri. 

Miserere nostri, Domine, miserere nostri : quia 
multum repleti sumus despectione : 

Quia multum repleta est anima nostra, oppro- 
brium abundantibus : et despectio superbis. 



PSALMUS CXXIII. 

"1VTISI quia Dominus erat in nobis, dicat nunc 
~L ^ Israel : nisi quia Dominus erat in nobis : 
Cum exsurgerent homines in nos : forte vivos 
deglutissent nos : 

Cum irasceretur furor eorum in nos : forsitan 
aqua absorbuisset nos. 

Torrentem pertransivit anima nostra : forsitan 
pertransisset anima nostra aquam intolerabilem. 

Benedictus Dominus, Qui non dedit nos : in 
caption em dentibus eorum. 

Anima nostra sicut passer erepta est : de 
laqueo venantium : 

Laqueus contritus est : et nos liberati sumus. 

Adjutorium nostrum in Nomine Domini : Qui 
fecit coelum et terrain. 



PSALMUS CXXIV. 

QUI confidant in Domino, sicut mons Sion : 
non commovebitur in reternuni qui habitat 
in Hierusalem. 



of Christ's peace and unity, according to our Lord's words, 
" My peace I leave with you," and His final prayer, " That 
they all may be one. " The unity of the Church is symbolized 
in the Book of Revelation by the figure of a city built four- 
square, "having twelve foundations, and in them the names 
of the twelve Apostles of the Lamb. " And the association of 
this unity with peace is elaborated by St. Paul when he writes 
to the Ephesians that they should walk worthy of the voca- 
tion with which they are called, " endeavouring to keep the 
unity of the Spirit in the bond of peace." " For," he adds, 
" there is one body, and one Spirit, even as ye are called in 
one hope of your calling ; One Lord, one faith, one baptism, 
One God and Father of all, Who is above all, and through all, 
and in you all. " And, showing this unity of peace to be in 
Christ, he shows also that it is maintained by Apostolic order: 
" And He gave some .apostles ; and some prophets ; and some 
evangelists ; and some pastors and teachers ; for the perfect- 
ing of the saints, for the work of the ministry, for the building 
up of the Body of Christ ; till we all come, in the unity of the 
faith, and of the knowledge of the Son of God, unto a perfect 
Man, unto the measure of the stature of the fulness of Christ." 
From the Church of Christ, therefore, proceeds the peace 
which Christ left for His people, the "peace which passeth 
all understanding." Because His Throne is within its walls, 
it is a City which is at unity with itself in respect to the essen- 
tials of grace, however diverse its gates in the sight of men. 
Whatever may seem the outward divisions of the one Catholic 
and Apostolic Church, there is a sacramental unity which 
must bind together all its parts so long as they are united to 
the Head. And hence even already the words of the prophet 
are fulfilled in their degree, though hereafter to receive a more 
complete fulfilment : "And many people shall go and say, 
Come ye, and let us go up to the mountain of the Lord, to the 
house of the God of Jacob : and He will teach us of His ways, 
and we will walk in His paths ; for out of Zion shall go forth 
the law, and the word of the Lord from Jerusalem. And He 



shall judge among the nations, and shall rebuke many people : 
and they shall beat their swords into plow-shares, and their 
spears into pruning-hooks : nation shall not lift up sword 
against nation, neither shall they learn war any more. " 

PSALM CXXIII. 

This is a prayer of the Church for times of trouble during 
her pilgrimage. The way of that pilgrimage is not one of un- 
impeded progress, for the sin of men brings down the displea- 
sure of God even upon His Holy City, and the Evil One is 
permitted to bring desolation upon it, so that even " the rem- 
nant that are left of the Captivity .... are in great afflic- 
tion and reproach : the wall of Jerusalem also is broken down, 
and the gates thereof are burned with fire." Then her faith- 
ful prayer goes up to the Throne of God to undo the work of 
her faithless children, memorializing Him that "they are Thy 
people and Thine inheritance, which Thou broughtest out by 
Thy mighty power, and Thy stretched-out arm." [Deut. ix. 
29.1 

PSALM exxrv. 

This is a thanksgiving, corresponding to the prayer of the 
preceding Psalm, acknowledging that it is God's arm which 
has delivered His Church in all time of trouble, and that but 
for His protecting Providence it could never continue from 
age to age in the face of opposition from Satan and the world. 
"When the Enemy shall come in like a flood, the Spirit of 
the Lord shall lift up a Standard against him. And the Re- 
deemer shall come to Zion, and unto them that turn from 
transgression in Jacob, saith the Lord." flsa. lix. 19, 20.] 

TSALM CXXV. 

This is another hymn concerning the Lord's protection and 
care of His Church in the midst of the dangers to which it is 
subject from foes. It is a House built upon a rock, oven the 
Rock of Christ's Person, and though the winds and storms of 



6;2 



Cfre Psalni0. 



27th Day. [Ps. 126, 127.] 



2 The hills stand about Jerusalem : even so 
standeth the Lord round about His people, from 
this time forth for evermore. 

3 For the rod of the ungodly cometh not into 
the lot of the righteous : lest the righteous put 
their hand unto wickedness. 

4 Do well, O Lord : unto those that are good 
and true of heart. 

5 As for such as turn back unto their own 
wickedness : the Lord shall lead them forth with 
the evil-doers ; but peace shall be upon Israel. 

Day 27. EVENING PRAYER. 

THE CXXVI. PSALM. 

In eonvertendo. 

"TTTHEN the Lord turned again the captivity 
VV of Sion : then were we like unto them 
that dream. 

2 Then was our mouth filled with laughter : 
and our tongue with joy. 

3 Then said they among the heathen : The 
Lord hath done great things for them. 

4 Yea, the Lord hath done great things for us 
already : whereof we rejoice. 

5 Turn our captivity, Lord : as the rivers 
in the south. 

6 They that sow in tears : shall reap in joy. 

7 He that now goeth on his way weeping, and 
beareth forth good seed : shall doubtless come 
again with joy, and bring his sheaves with him. 

THE CXXVII. PSALM. 

Nisi Dominus. 

EXCEPT the Lord build the house : their 
labour is but lost that build it. 

2 Except the Lord keep the city : the watch- 
man waketh but in vain. 

3 It is but lost labour that ye haste to rise up 
early, and so late take rest, and eat the bread of 
carefulness : for so He giveth His beloved sleep. 

4 a Lo, children and the fruit of the womb : are 
an heritage and gift that cometh of the Lord. 



CXXVI. 

Hist. Psalm of De- 
grees, VII. 

Lilure. S. 1- $. 
Tuesday, Apostles 
and Evangelists, 
Vespers, B. V. M., 
ist Vespers and 
Nones. 



CXXVII. 

Hist. Psalm of De- 
grees, VIII. 

Lititrg. Churching 
of Women. J6. ^. 
p?. Wednesday, 
Dedic. of Church, 
Vespers, B. V. M„ 
Nones. 



a Isa. 8. 18. Gal. 4. 
28. Gen. 18. to. 
1 Sam. r. 5, 19. 
Luke 1. 6, 13. 



Montes in circuitu ejus, et Dominus in circuitu 
populi Sui : ex hoc nunc, et usque in saeculum. 

Quia non relinquet Dominus virgam peccato- 
rum super sortem justorum : ut non extendant 
justi ad iniquitatem manus suas. 

Benefac, Domine : bonis et rectis corde. 

Declinantes autem in obligationes, adducet 
Dominus cum operantibus iniquitatem : pax 
super Israel. 



PSALMUS CXXV. 

IN eonvertendo Dominus captivitatem Sion : 
facti sumus sicut consolati. 

Tunc repletum est gaudio os nostrum : et 
lingua nostra exsultatione. 

Tunc dicent inter gentes : Magnificavit Do- 
minus facere cum eis. 

Magnificavit Dominus facere nobiscum : facti 
sumus laetantes. 

Convertere, Domine, captivitatem nostram : 
sicut torrens in Austro. 

Qui seminant in lachrymis : in exsultatione 
metent. 

Euntes ibant et flebant : mittentes semina sua. 

Venientes autem venient cum exsultatione : 
portantes manipulos auos. 



PSALMUS CXXVI. 

~^TISI Dojiinus sedificaverit domum : in vanum 
-L-N laboraverunt qui asdificant earn. 

Nisi Dominus custodierit civitatem : frustra 
vigilat qui custodit earn. 

Vanum est vobis ante lucem surgere : surgite 
postquam sederitis, qui manducatis panem doloris. 

Cum dederit dilectis Suis somnum : ecce, 
haereditas Domini filii ; merces fructus ventris. 



persecution may beat against it, it cannot fall, nor can the 
gates of Hell prevail against it, because it is thus securely 
founded. It is a Vineyard in a very fruitful hill, which the 
Lord has fenced about with His Providence as Jerusalem was 
surrounded by its fortress mountains. And though His Church 
is in the midst of many and great dangers through the strength 
of the foe without and the weakness of those within, yet He 
will never suffer it to be overcome by the enemy : "I pray 
not that Thou shouldest take them out of the world, but that 
Thou shouldest keep them from the evil. " [John xvii. 15.] 
He permitted Satan to stretch forth his hand on Job, but there 
was a restriction laid upon him, "Save his life;" and the 
effect of this limitation of the " rod of the ungodly " was that 
"in all this Job sinned not, nor charged God foolishly." 
Thus does the Lord fulfil His promise to His Church : "When 
thou passest through the waters, I will be with thee ; and 
through the floods, they shall not overflow thee : when thou 
walkest through the fire, thou shalt not be burned ; neither 
shall the flame kindle upon thee. For I am the Lord thy 
God, the Holy One of Israel, thy Saviour." [Isa. xliii. 2.] 

PSALM CXXVI. 

This prophecy of Israel's return from the Babylonish Cap- 
tivity, is also a prediction of the Lord's final reception of His 
Church out of its captivity in this world to its glory in Heaven : 
and hence it is a hymn based on the constant prayer of the 



Church, "Thy Kingdom come." When that time arrives, 
the living shall be like those that have already been in the 
state of rest, " and we which are alive, and remain unto the 
coming of the Lord, shall not prevent them which are asleep 
.... the dead in Christ shall rise first : then we which are 
alive shall be caught up together with them in the clouds, to 
meet the Lord in the air, and so shall we ever be with the 
Lord." [1 Thess. iv. 15, 17.] The redeemed will sing of the 
great things that the Lord had done for them, "Great and 
marvellous are Thy works, Lord God Almighty:" "the ran- 
somed of the Lord shall return, and come to Zion with songs, 
and everlasting joy upon their heads : they shall obtain joy 
and gladness, and sorrow and sighing shall flee away." The 
bread which Christ the Sower hath cast upon the waters shall 
then be found after many days, and the full blessing revealed 
of them that sow beside all waters, in the joy with which He 
shall gather in His harvest. "And I looked, and behold a 
white cloud, and upon the cloud One sat like unto the Son of 
Man, having on His head a golden crown, and in His hand a 
sharp sickle .... and He that sat on the cloud thrust in 
His sickle on the earth ; and the earth was reaped." 

PSALM CXXVII. 

The building of the Temple by Solomon, the rebuilding of 
the wall of Jerusalem by Nehemiah, and of the ruined House 
of the Lord by Zerubbabel, were all typical of the foundation 



27th Day. [Ps. 128, 129.] 



€&e Psalms. 



633 



5 Like as the arrows in the hand of the giant : 
even so are the young children. 

6 Happy is the man that hath his quiver full 
of them : they shall not be ashamed when they 
speak with their enemies in the gate. 

THE CXXVIII. PSALM. 
Beati omnes. 

BLESSED are all they that fear the Lord : 
and walk in His ways. 

2 For thou shalt eat the labours of thine 
hands : O well is thee, and happy shalt thou be. 

3 Thy wife shall be as the fruitful vine : upon 
the walls of thine house. 

4 Thy children like the olive-branches : round 
about thy table. 

5 Lo, thus shall the man be blessed : that 
feareth the Lord. 

6 The Lord from out of Sion shall so bless 
thee : that thou shalt see Jerusalem in prosperity 
all thy life long. 

7 Yea, that thou shalt see thy children's chil- 
dren : and peace upon Israel. 

THE CXXIX. PSALM. 
Ssepe expugnaverunt. 

MANY a time have they fought against me 
from my youth up : may Israel now say. 

2 Yea, many a time have they vexed me from 
my youth up : but they have not prevailed against 
me. 

3 The plowers plowed upon my back : and 
made long furrows. 

4 But the righteous Lord : hath hewn the 
snares of the ungodly in pieces. 

5 Let them be confounded and turned back- 
ward : as many as have evil will at Sion. 

6 Let them be even as the grass growing upon 
the house-tops : which withereth afore it be 
plucked up ; 



CXXVIII. 
Hisl. Psalm of De- 
grees, IX. 
Litierg. Holy Matri- 
mony, jo. ?3. f£?. 
Wednesday Ves- 
pers. Holy Matri- 
mony. Purification 
ofWomen. B.V.M., 
Nones. Corp. Chr., 
1st Vespers. 



CXXIX. 

Hist. Psalm of De- 
grees, X. 

Liturg. S. $. $. 
Wednesday Ves- 
pers. B. V. M., 
Compline. 



Sicut sagittas in manu potentis : ita filii excus- 
sorum. 

Beatus vir qui implevit desiderium suum ex 
ipsis : non confundetur cum loquetur inimicis 
suis in porta. 



PSALMUS CXXVII. 

BEATI omnes qui timent Dominum : qui 
ambulant in viis Ejus. 

Labores manuum tuarum quia manducabis : 
beatus es, et bene tibi erit. 

Uxor tua sicut vitis abundans : in lateribus 
domus tuse. 

Filii tui sicut novelise olivarum : in circuitu 
mensse tuse. 

Ecce, sic benedicetur homo : qui timet Domi- 
num. 

Benedicat tibi Domintjs ex Sion : et videas 
bona Hierusalem omnibus diebus vitse tuse. 

Et videas Alios filiorum tuorum : pacem super 
Israel. 



PSALMUS CXXVIII. 

SiEPE expugnaverunt me a juventute mea : 
dicat nunc Israel. 
Ssepe expugnaverunt me a juventute mea : 
etenim non potuerunt mihi. 

Supra dorsum meum fabricaverunt peccatores : 
prolongaverunt iniquitatem suam. 

Dominus Justus concidet cervices peccatorum : 
confundantur et convertantur retrorsum omnes 
qui oderunt Sion. 



Fiant sicut foenum tectorum 
evellatur exaruit. 



quod priusquam 



and building of the City of God, whose walls are Salvation, 
and her gates Praise. It was predicted respecting this "new 
house " that " The sons of strangers shall build up thy walls, 
and their kings shall minister unto thee .... the glory of 
Lebanon shall come unto thee, the fir-tree, the pine-tree, and 
the box together, to beautify the place of My sanctuary, and 
I will make the place of My feet glorious." [Isa. lx. 11, 13.] 
But it was the sleep of the Beloved by which the Lord built 
the house, and by which He keeps the City. For as when 
Adam slept Eve was taken out of his side, so when the Second 
Adam fell asleep on the Cross there proceeded forth from His 
side the Sacramental streams by which the children who are 
the Lord's heritage and gift are new born to Him and nourished 
up to eternal life. 

It is these children who are as arrows in the hand of the 
Bridegroom, rejoicing as a giant to run His course : and He is 
the Man Whose happiness it is to say, "Behold I and the 
children whom the Lord hath given Me :" because, also, He is 
their Strength, they shall have " boldness in the Day of Judge- 
ment " when the great Enemy shall be their accuser before 
the Throne. 1 

PSALM CXXVIII. 

Respecting this Psalm also the words of St. Paul may be 
put into the mouth of the Psalmist, "I speak concerning 
Christ and His Church." The figure of marriage is one con- 
stantly used in a mystical sense of the union which God 
establishes between Himself and His people. So He said of 
old, "Thy Maker is thy Husband : " so also when all things 

i Tho "gate" in the last verso may bo an antitype ofboth tho "gate of 
death" and the gate in which the king sat to judgo tho people's causes. 
Sec 2 Sam! xv. 2 ; xix. 8. 



arc made new the Apocalyptic vision of the glorified Church is 
of one "prepared as a Bride adorned for her Husband," of 
whom the angel said, "Come hither, I will shew thee the 
Bride, the Lamb's Wife." [Rev. xxi. 1, 9.] 

Thus this Psalm is to be taken, in its highest aspect, as 
spoken of Christ, "the Man" so often pronounced to be 
"blessed" throughout the whole Book of Psalms. The 
"labours of Thine hands" are those marvellous works for 
which the saints praise the King of Saints [Rev. xv. 3] : "Thy 
wife" is the Bride of Christ, made one with Himself " the 
true Vine," which has become the Tree of Life beside His 
House on earth : "Thy children " are they who have become 
the children of God through their regeneration. [1 Pet. i. 3 ; 
1 John v. 1.] "Let us be glad, and rejoice, and give honour 
to Him ; for the marriage of the Lamb is come, and His Wife 
hath made herself ready. " 

PSALM CXXIX. 

From her youth up to her later ages the world and Satan 
have fought against the Church, and vexed her and made her 
to "fill up that which is behind of the afflictions of Christ." 
[Col. i. 24.] As " He gave His back to the smiters " and was 
" wounded for our transgressions " by the scourging which 
He suffered in the hall of Pilate, so the persecutions which 
fell upon the Church in its youth were as the torture of plowers 
plowing upon His mystical Body, and making long furrows 
with the scourge of wicked tyranny. [Comp. Arts i\. I, 5.] 

Active persecution of this kind is but one phase of that con- 
tinuous opposition to the work of Christ and His Church 
which the Apostle speaks of as "crucifying the Son of God 
afresh." It will never cease until the warfare of the Church 



634 



€&e Psalms. 



28th Day. [Ps. 130—132.] 



7 Whereof the mower filleth not his hand : 
neither he that bindeth up the sheaves his bosom. 

8 "So that they who go by say not so much as, 
The Lord prosper you : we wish you good luck 
in the Name of the Lord. 

THE CXXX. PSALM. 
De profundis. 

OUT of the deep have I called unto Thee, 
Lord : Lord, hear my voice. 

2 O let Thine ears consider well : the voice of 
my complaint. 

3 If Thou, Lord, wilt be extreme to mark 
what is done amiss : O Lord, who may abide it 1 

4 For there is mercy with Thee : therefore 
shalt Thou be feared. 

5 I look for the Lord, my soul doth wait for 
Him : in His word is my trust. 

6 My soul fleeth unto the Lord : before the 
morning watch, I say, before the morning watch. 

7 O Israel, trust in the Lord, for with the 
Lord there is mercy : and with Him is plenteous 
redemption. 

8 And He shall redeem Israel : from all his 
sins. 

THE CXXXI. PSALM. 
Domine, non est. 

IORD, I am not high-minded : I have no proud 
■1 looks. 

2 I do not exercise myself in great matters : 
which are too high for me. 

3 But I refrain my soul, and keep it low, like 
as a child that is weaned from his mother : yea, 
my soul is even as a weaned child. 



4 O Israel, trust in the Lord 
forth for evermore. 



from this time 



DAY 28. MORNING PRAYER. 
THE CXXXII. PSALM. 

Memento, Domine. 
T~ORD, remember David : and all his trouble ; 



: Comp. Ruth 2. 4. 



CXXX. 

Hist. Psalm of De- 
grees, XI. 

Litnrg. Ash-Wed., 
Evensong. &. g. 
3$. Wednesday, 
Christmas, Vespers. 
Vigils of the de- 
parted. 

Penitential Vs. 6. 



CXXXI. 

Hist. David; Psalm 
of Degrees, XII. 

LitHTg. S>. g. 1§- 

Wednesday Ves- 
pers. B. V. M., 
Compline. 



CXXXII. 

Hist. Psalm of De- 

grees, XIII. 
Liturg. Christmas 

Day, Evensong. 5$. 

g. $?. Thursday, 

Christmas, Vespers. 



De quo non implevit manum suam qui metit : 
et sinum suum qui manipulos colligit : 

Et non dixerunt qui prajteribant, Benedictio 
Domini super vos : benediximus vobis in Nomine 
Domini. 



PSALMUS CXXIX. 

DE profundis clamavi ad Te, Domine : Domink, 
exaudi vocem meam. 

Fiant aures Tuae intendentes : in vocem clepre- 
cationis meas. 

Si iniquitates observaveris, Domine : Domine, 
quis sustinebit 1 

Quia apud Te propitiatio est : et propter legem 
Tuam sustinui Te, Domine. 

Sustinuit anima mea in verbo Ejus : speravit 
anima mea in Domino. 

A custodia matutina usque ad noctem : speret 
Israel in Domino. 

Quia apud Dominum misericordia : et copiosa 
apud Eum redemptio. 

Et Ipse redimet Israel : ex omnibus iniquitati- 
bus ejus. 



PSALMUS CXXX. 

DOMINE, non est exaltatum cor meuni : 
neque elati sunt oculi mei. 
Neque ambulavi in magnis : neque in mira- 
bilibus super me. 

Si non humiliter sentiebam : sed exaltavi ani- 
mam meam. 

Sicut ablactatus est super matre sua : ita retri- 
butio in anima mea. 

Speret Israel in Domino : ex hoc nunc, et 
usque in sajculum. 



PSALMUS CXXXI. 

MEMENTO, Domine, David : et omnis man- 
suetudinis ejus. 



is ended, Satan defeated, and all the foes of Christ made His 
footstool. But as the Lord Himself suffered the plowers to 
plow upon His back that His Sufferings might work the sal- 
vation of men, so the persecutions which fall upon the Church 
are for her purification. At the last He will make manifest 
His good Providence in this, and say to the enemies of the 
new as He did to those of the ancient Israel, "Hast thou 
not heard long ago how I have done it : and of ancient times 
that I have formed it : now have I brought it to pass that 
thou shouldest be to lay defenced cities into ruinous heaps 
.... I will turn thee back by the way by which thou 
earnest." 

PSALM CXXX. 

This is the sixth of the Penitential Psalms, and has also 
been associated time immemorial with the mourning and 
watching of survivors over their departed brethren. It bears 
much similarity to the prayer of Jonah, which begins, "I 
cried by reason of mine affliction unto the Lord, and He heard 
me : out of the belly of hell cried I, and Thou heardest my 
voice." And as our Lord Himself declared that the prophet 
Jonah was a sign or type of Him so clear as to be evident even 
to that wicked generation which rejected Him, we have, in 
this coincidence of the prayer and the Psalm, an evidence that 
the latter is to be understood, like the other Penitential 



Psalms, as the words of Christ taking our sins upon Him, and 
offering up a vicarious penitence, by participation in the ful- 
ness of which by His brethren their imperfect penitence is 
made acceptable to God. 

This Psalm expresses, however, the cry of the penitent in 
the state of the departed, rather than that of the sinner in the 
day of probation. As Jonah from his living grave, as Christ 
from His Cross, so the sinner from his place in the intermedi- 
ate state calls "out of the deep " upon the mercy of God, 
pleads the impossibility of salvation if full justice is poured 
out upon his sins, memorializes God of His mercy through 
Christ, and lifts up the aspiration of his soul to flee unto the 
Lord "very early in the " resurrection " morning." 

Thus this Psalm finds a proper Antiphon in the w r ords of the 
prophets Nahum and Zechariah. "Who can stand before 
His indignation, and who can abide in the fierceness of His 
anger? His fury is poured out like fire, and the rocks are 
thrown down by Him. The Lord is good, a stronghold in 
the day of trouble ; and He knoweth them that trust in Him." 
"Turn you to the stronghold, ye prisoners of hope." [Zech. 
ix. 12.] 

PSALM CXXXI. 

This is the Voice of Him Who, esteeming it no robbery to 
be even equal with God, yet took upon Him the form of a 



28th Day. [Ps. 132.] 



Cfre Psalms. 



635 



2 How he sware unto the Lord : and vowed a 
vow unto the Almighty God of Jacob ; 

3 I will not come within the tabernacle of 
mine house : nor climb up into my bed ; 

4 I will not suffer mine eyes to sleep, nor mine 
eye-lids to slumber : neither the tenijiles of my 
head to take any rest ; 

5 Until I find out a place for the temple of 
the Lord : an habitation for the mighty God of 
Jacob. 

6 Lo, we heard of the same at Ephrata : and 
found it in the wood. 

7 We will go into His tabernacle : and fall low 
on our knees before His footstool. 

8 Arise, O Lord, into Thy resting-place : Thou, 
and the ark of Thy strength. 

9 "Let Thy priests be clothed with righteous- 
ness : and let Thy saints sing with joyfulness. 

10 For Thy servant David's sake : turn not 
away the presence of Thine Anointed. 

1 1 The Lord hath made a faithful oath unto 
David : and He shall not shrink from it ; 

12 Of the fruit of thy body : shall I set upon 
thy seat. 

13 If thy children will keep My covenant, and 
My testimonies that I shall learn them : their 
children also shall sit upon thy seat for evermore. 

14 For the Lord hath chosen Sion to be an 
habitation for Himself : He hath longed for 
her. 

15 This shall be My rest for ever : here will I 
dwell, for I have a delight therein. 

16 I will bless her victuals with increase : and 
will satisfy her poor with bread. 

17 1 will deck her priests with health : and 
her saints shall rejoice and sing. 

18 There shall I make the horn of David to 
flourish : I have ordained a lantern for Mine 
Anointed. 

19 As for his enemies, I shall clothe them 
with shame : but upon himself shall his crown 
flourish. 



a Mattins and Even- 
song Suffrages. 



Sicut juravit Domino : votum vovit Deo 
Jacob : 

Si introiero in tabernaculum domus meae : si 
ascendero in lectum strati mei : 

Si dedero somnum oculis meis : et palpebris 
meis dormitationem ; 

Et requiem temporibus meis, donee inveniam 
locum Domino : tabernaculum Deo Jacob. 

Ecce, audivimus earn in Ephrata : invenimus 
earn in campis silvse. 

Introibimus in tabernaculum Ejus : adorabimus 
in loco ubi steterunt pedes Ejus. 

Surge, Domine, in requiem Tuam : tu et area 
sanctificationis Tuse. 

Sacerdotes Tui induantur justitiam : et sancti 
Tui exsultent. 

Propter David servum Tuum : non avertas 
faciem Christi Tui. 

Juravit Dominus David veritatem, et non 
frustrabitur earn : de fructu veatris tui ponam 
super sedem tuam. 

Si custodierint filii tui testamentum Meum : 
et testimonia Mea hasc quae docebo eos : 

Et filii eorum usque in saaculum : sedebunt 
super sedem tuam. 

Quoniam elegit Dominus Sion : elegit earn in 
habitationem Sibi. 

Haec requies Mea in sseculum sasculi : hie 
habitabo ; quoniam elegi earn. 

Viduam ejus benedicens benedicam : pauperes 
ejus saturabo panibus. 

Sacerdotes ejus induam salutari : et sancti ejus 
exsultatione exsultabunt. 

Uluc producam cornu David : paravi lucernam 
Christo Meo. 

Inimicos ejus induam confusione : super ipsum 
autem efflorebit sanctificatio Mea. 



servant, veiled His Divine glory in a tabernacle of flesh, and 
came into the world in the likeness of sinful men. Such was 
our Lord, and such was the Example which He set forth, 
"Learn of Me, for I am meek and lowly of heart." On more 
than one occasion the people desired to take the holy Jesus 
and set Him up for their King, but His ordinary practice on 
such occasions was to go apart from the multitude, as not 
exercising Himself in great matters ; and only once, immedi- 
ately before His Sufferings, did He permit Himself to be led 
in triumph. Thus His holy Example illustrated the benedic- 
tion which He uttered, " Blessed are the meek : for they shall 
inherit the earth." [Matt. v. 5.] And as our Lord, in the 
Psalms, mostly speaks in the Person of His mystical Body, so 
here we may doubtless see both example and precept teaching 
us that the Church should ever be kept apart from schemes of 
secular ambition, and " exercised " only in such matter's as are 
connected with her spiritual work. 

PSALM OXXXII. 

When David sang respecting the vow which he had made 
to God to build Him a house [vv. 1-10], and respecting God's 
promise to him as to the firm establishment of his seed in Sion 
[vv. 11-19], he was mystically indicating [1] the Son of David 
tabernacling among men in the flesh that He might find out a 
place for the spiritual Temple, and [2] the promises of God 
made to His children for the sake of His Beloved Son. "But 
thou, Bethlehem Ephrata, though thou bo little among the 
thousands of Juclah, yet out of tlicc shall He come forth unto 



Me that is to be Ruler in Israel, Whose goings forth have been 
from of old, from the days of eternity." [Mic. v. 2; Matt. 
ii. 6.] 

In this Psalm God is therefore memorialized of the "good 
pleasure " which the Son of God " hath purposed in Himself," 
and of "the eternal purpose which He purposed in Christ 
Jesus," that the Word should become flesh and dwell among 
us, and that "the Lord of hosts shall reign in Mount Zion, 
and in Jerusalem, and before His ancients, gloriously." "He 
has chosen for a rest," says St. Hilary, " those of whom the 
Lord says in the Gospel, ' No man can come to Me, except the 
Father Which hath sent Me draw him.' He has chosen that 
holy Zion, that heavenly Jerusalem, to wit, the harmonious 
company of the faithful, and the souls hallowed by the sacra- 
ments of the Church, to the end that in them, as in a reason- 
able and intelligent habitation, thoroughly cleansed, and 
eternal through the glory of the Resurrection, the reasonable 
and intelligent, and undefiled, and eternal nature of His in- 
effable Divinity may rest." 

Dwelling in His Church here, Christ thus reigns in His 
chosen habitation, blessing her corn and wine with sacramental 
increase, that they may satisfy her poor with the Bread of Life. 
There does God make the horn of the Son of David to flourish, 
and there He has ordained a City set on an hill to be a lantern 
for His Christ. Hereafter all things will be put under His 
feet, and His enemies shall be clothed witli shame when they 
see the crown of thorns blossoming into the corona ra.diata of 
.an Imperial glory, the sign of just judgement, and of everlast- 
ing dominion. 



6 3 6 



Cbe Psalms. 



28th Day. [Ps. 133—135.] 



THE CXXXIII. PSALM. 

Ecce, quam bonum. 

BEHOLD, how good and joyful a tiling it is : 
brethren, to dwell together in unity. 

2 It is like the precious ointment upon the 
head, that ran down unto the beard : even unto 
Aaron's beard, and went down to the skirts of 
his clothing. 

3 Like as the dew of Hermon : which fell 
upon the hill of Sion. 

4 For there the Lord promised His blessing : 
and life for evermore. 

THE CXXXIV. PSALM. 



Ecce nunc. 



all 



BEHOLD noiv, praise the Lord : all ye ser- 
vants of the Lord ; 

2 Ye that by night stand in the house of the 
Lord : even in the courts of the house of our God. 

3 Lift up your hands in the sanctuary : and 
praise the Lord. 

4 The Lord that made heaven and earth : give 
thee blessing out of Sion. 

THE CXXXV. PSALM. 
Laudate Nomen. 

O PRAISE the Lord, laud ye the Name of 
the Lord : praise it, O ye servants of the 
Lord ; 

2 Ye that stand in the house of the Lord : in 
the courts of the house of our God. 

3 O praise the Lord, for the Lord is gracious : 
O sing praises unto His Name, for it is lovely. 

4 For why 1 the Lord hath chosen Jacob unto 
Himself : and Israel for His own possession. 

5 For I know that the Lord is great : and 
that our Lord is above all gods. 

6 Whatsoever the Lord pleased, that did He 
in heaven, and in earth : and in the sea, and in 
all deep places. 

7 He bringeth forth the clouds from the ends 
of the world : and sendeth forth lightnings with 
the rain, bringing the winds out of His treasures. 

8 He smote the first-born of Egypt : both of 
man and beast. 

9 He hath sent tokens and wonders into the 
midst of thee, O thou land of Egypt : upon 
Pharaoh, and all his servants. 



CXXXIII. 
Hist. David ; Psalm 

of Degrees. XIV. 
Lilltrg. ft. 1. |U. 

Thursday Vespers. 



CXXXIV. 

Hist. Psalm of De- 
grees, XV. 

Lilurg. &. $. 1Q. 
Compline, Maundy 
Thursday, Prime. 



CXXXV. 
Hist. Author and 
occasion unknown. 
Lilurg. S>. 1. I§. 

Thursday Vespers. 



PSALMUS CXXXII. 

ECCE, cpuam bonum et quam jucundum : 
habitare fratres in unum. 
Sicut unguentum in capite : quod descendit in 
barbam, barbam Aaron : 

Quod descendit in oram vestimenti ejus : sicut 
ros Hermon, qui descendit in montem Sion. 



Quoniam illic mandavit Dominus benedic- 
tionem : et vitam usque in sseculum. 



PSALMUS CXXXIII. 



TT^CCE, nunc, benedicite Dominum 



in atriis domus 



omnes 
servi Domini. 
Qui statis in domo Domini 
Dei nostri. 

In noctibus extollite manus vestras in sancta : 
et benedicite Dominum. 

Benedicat te Domintjs ex Sion : Qui fecit 
ccelum et terrain. 



PSALMUS CXXXIV. 

IAUDATE Nomen Domini : laudate, servi 
J Dominum. 

Qui statis in domo Domini : in atriis domus 
Dei nostri. 

Laudate Dominum, quia bonus Dominus : psal- 
lite Nomini Ejus, quoniam suave. 

Quoniam Jacob elegit Sibi Dominus : Israel in 
possessionem Sibi. 

Quia ego cognovi quod magnus est Dominus : 
et Deus noster prse omnibus diis. 

Omnia quascunque voluit Dominus, fecit in 
ccelo et in terra : in mari et in omnibus abyssis. 

Educens nubes ab extremo terrse : fulgura in 
pluviam fecit. 

Qui producit ventos de thesauris Suis : Qui 
percussit primogenita iEgypti, ab homine usque 
ad pecus. 

Et misit signa et prodigia in medio tui, 
iEgypte : in Pharaonem et in omnes servos ejus. 



PSALM CXXXIII. 

This is a song of the Church respecting the Indwelling of 
the Holy Ghost in the mystical Body of Christ. It is this by 
which the Unity of the Church is originated and maintained 
through the union of the members with the Head, the engraft- 
ing and growth of the branches in the Vine. Poured out first 
upon Christ our High Priest, to Whom "God giveth not the 
Spirit by measure," it flowed down from Him to the Apostles, 
from the Apostles to the elect of God's ancient Israel, and 
thence to the Gentiles. Thus the superabundance of the 
heavenly Gift was bestowed upon the Body of Christ as the 
anointing oil poured forth upon the head of Aaron, so that its 
unction extended to the very skirts of his clothing : as the 
fertilizing dew which God sends forth to water the earth, and 
to cause it to bring forth much fruit to perfection. By such 
an indwelling of the Holy Ghost was the prayer of our Lord 
fulfilled, " That they all may be one ; as Thou, Father, art in 
Me, and I in Thee, that they also may be one in Us." "And 
after these things I heard a great voice of much people in 
Heaven." [Rev. xix. 1.] 



PSALM CXXXIV. 

The Evensong of the Church day by day has always_ been 
associated with thoughts of the night which is at hand in the 
unseen world. So this ancient Compline Psalm looks to the 
condition of those members of Christ's Body who are in the 
state of the departed, in the darkness of night so far as our 
external vision is concerned, but who, in the Light of Christ's Pre- 
sence, are yet united with the Church on earth in the one work 
of praising the Lord : the one work of those who " are before the 
Throne of God, and serve Him day and night in His Temple." 

The Church Militant, therefore, calls to the Church in the 
intermediate state to continue the work of God's praise ; and 
offers up her supplication for the departed, that the Lord Who 
made Heaven and earth, being their Lord still, will grant to 
them the blessed benefits of Christ's Passion from out of the 
inexhaustible stores of His Sion. "The Lord grant unto him 
that he may find mercy of the Lord in that Day." 

PSALM CXXXV. 
The antiphonal structure of each verse of this Psalm marks 



28th Day. [Ps. 136.] 



Cfre Psalms. 



637 



10 He smote divers nations : and slew mighty 
kings ; 

11 Seh on king of the Amorites, and Og the 
king of Basan : and all the kingdoms of Canaan ; 

12 And gave their land to be an heritage : 
even an heritage unto Israel His people. 

13 Thy Name, O Lord, endureth for ever : so 
doth Thy memorial, O Lord, from one generation 
to another. 

14 For the Lord will avenge His people : and 
be gracious unto His servants. 

15 "As for the images of the heathen, they are 
but silver and gold : the work of men's hands. 

16 6 They have mouths, and speak not : eyes 
have they, but they see not. 

17 'They have ears, and yet they hear not : 
neither is there any breath in their mouths. 

18 d They that make them are like unto them : 
and so are all they that put their trust in them. 

19 "Praise the Lord, ye house of Israel : 
praise the Lord, ye house of Aaron. 

20 Praise the Lord, ye house of Levi : ye 
that fear the Lord, praise the Lord. 

21 Praised be the Lord out of Sion : Who 
dwelleth at Jerusalem. 

DAY 28. EVENING PRAYER. 
THE CXXXVI. PSALM. 
Confitemini. 

OGIVE thanks unto the Lord, for He is 
gracious : and His mercy endureth for 
ever. 

2 O give thanks unto the God of all gods : for 
His mercy endureth for ever. 

3 O thank the Lord of all lords : for His 
mercy endureth for ever. 

4 Who only doeth great wonders : for His 
mercy endureth for ever. 

5 Who by His excellent wisdom made the 
heavens : for His mercy endureth for ever. 

6 Who laid out the earth above the waters : 
for His mercy endureth for ever. 

7 Who hath made great lights : for His mercy 
endureth for ever ; 

8 The sun to rule the day : for His mercy 
endureth for ever ; 

9 The moon and the stars to govern the night : 
for His mercy endureth for ever. 



a Ps. 115. 4. 



* Ps. 115. 5. 



c Ps. 115. 6. 



e Ps. 115. 9, 10. 



fV%. 115. II. 



CXXXVI. 

Hist, Author and 
occasion unknown. 

Liturg. S>. f . i?. 
Sunday Lauds, 
Sept. to Easter. 
Thursday Vespers. 



Qui percussit gentes multas : et occidit reges 
fortes. 

Sehon regem Amorrhaeorum, et Og regem 
Basan : et omnia regna Chanaan. 

Et dedit terram eorum haereditatem : haeredi- 
tatem Israel populo Suo. 

Domine, Nomen Tuum in aeternum : Domine, 
memoriale Tuum in generationem et generationem. 

Quia judicabit Domintjs populum Suum : et 
in servis Suis deprecabitur. 

Simulachra gentium argentum et aurum : opera 
manuum hominum. 

Os habent, et non loquentur : oculos habent, et 
non videbunt. 

Aures habent, et non audient : neque enim est 
spiritus in ore ipsorum. 

Similes illis fiant qui faciunt ea : et omnes qui 
confidunt in eis. 

Domus Israel, benedicite Dominum : domus 
Aaron, benedicite Dominum. 

Domus Levi, benedicite Dominum : qui timetis 
Dominum, benedicite Dominum. 

Benedictus Dominus ex Sion : Qui habitat in 
Hierusalem. 



PSALMUS CXXXV. 

CONFITEMINI Domino, quoniam bonus : 
quoniam in aeternum misericordia Ejus. 

Confitemini Deo deorum : quoniam in aeternum 
misericordia Ejus. 

Confitemini Domino dominorum : quoniam in 
aeternum misericordia Ejus. 

Qui facit mirabilia magna solus : quoniam in 
aeternum misericordia Ejus. 

Qui fecit ccelos in intellectu : quoniam in 
aeternum misericordia Ejus. 

Qui finnavit terram super aquas : quoniam in 
aeternum misericordia Ejus. 

Qui fecit luminaria magna : quoniam in aeter- 
num misericordia Ejus. 

Solem in potestatem diei : quoniam in aeternum 
misericordia Ejus. 

Lunam et stellas in potestatem noctis : quoniam 
in aeternum misericordia Ejus. 



it especially with the characteristic which belongs to many 
others, that indicated by the heavenly worship seen and heard 
by Isaiah : "And one cried unto another, and said." Each 
verse contains what we are accustomed to call a Versicle and 
Response, priests and people ' ' teaching and admonishing one 
another in psalms and hymns and spiritual songs. " This is 
most conspicuous in the first and last three verses, but the 
others also are evidently intended to be " cast," as it has been 
said, " from one to the other ;" and in carrying out this pur- 
pose the Psalmist has been following a Divine pattern, shewn 
to him in the mount of God. 

In this Psalm the Church again praises God for His continu- 
ous mercy and goodness towards her in the days of His ancient 
as in those of His new Israel : and the greatness of this mercy 
is set forth by such references to the majesty and power of 
God as declare throughout that "the Lord thy God givcth 
thee not tin's good land to possess it for thy righteousness," 
but for His holy Name's sake, that "great Name " which He 
"will sanctify." [Deut. ix. 6; Ezek. xxxvi. 22.] And as it 
was a perpetual subject of rejoicing among God's ancient 
people that He had thus chosen them from among all nations 



as a people among whom He might dwell and manifest forth 
His glory, so the Presence of Christ in His Church is still the 
chief subject of praise. " Whatsoever the Lord pleased, that 
did He in Heaven and in earth, and in the sea, and in all 
deep places ;" but He condescended to come down and take 
Human Nature upon Him, and considering not His own 
almighty and irresistible Will alone, took pity also upon a 
fallen world. " Behold, the heaven and heaven of heavens 
cannot contain Thee ; how much less this house that I have 
builded ! Yet have Thou respect unto the prayer of Thy 
servant, and to his supplication, Lord my God." 

PSALM CXXXVI. 

God is here praised as the Creator, Preserver, and Giver of 
life, and we are taught by the third and the last verses to 
offer up the Psalm as a tribute of praise to Him " by Whom 
all things were made," and by Whom the Light and Life of 
grace came into the world ; to Him Whom (lie Church in 
Heaven praises as " King of kings, and Lord of lords." 

Thus interpreted, the Psalm divides itself (after the Intro- 
ductory verses) into three sections. In the first section [vv. 



6 3 8 



Cbe Psalms. 



28th Day. IPs. 137.] 



10 "Who smote Egypt with their first-born : 
for His mercy endureth for ever ; 

1 1 *And brought out Israel from among them : 
for His mercy endureth for ever ; 

12 'With a mighty hand, and stretched out 
arm : for His mercy endureth for ever. 

13 ''Who divided the Red sea in two parts : 
for His mercy endureth for ever ; 

14 'And made Israel to go through the midst 
of it : for His mercy endureth for ever. 

15 ^But as for Pharaoh and his host, He over- 
threw them in the Red sea : for His mercy en- 
dureth for ever. 

1 6 Who led His people through the wilderness : 
for His mercy endureth for ever. 

17 Who smote great kings : for His mercy en- 
dureth for ever ; 

18 Yea, and slew mighty kings : for His 
mercy endureth for ever ; 

19 ^ Sehon king of the Amorites : for His 
mercy endureth for ever ; 

20 A And Og the king of Basan : for His mercy 
endureth for ever ; 

21 And gave away their land for an heritage : 
for His mercy endureth for ever ; 

22 Even for an heritage unto Israel His ser- 
vant : for His mercy endureth for ever. 

23 Who remembered us when we were in 
trouble : for His mercy endureth for ever. 

24 And hath delivered us from our enemies : 
for His mercy endureth for ever. 

25 Who giveth food to all flesh : for His 
mercy endureth for ever. 

26 O give thanks unto the God of heaven : 
for His mercy endureth for ever. 

27 O give thanks unto the Lord of lords : for 
His mercy endureth for ever. 

THE CXXXVII. PSALM. 

Super flumina. 

BY the waters of Babylon we sat down and 
wept : when we remembered thee, Sion. 

2 As for our harps, we hanged them up : upon 
the trees that are therein. 

3 For they that led us away captive, required 
of us then a song, and melody, in our heaviness : 
Sing us one of the songs of Sion. 



Exod. 12. 29, 



b Exod. 12. 37. 



rfExod. 14. 21. 



e Exod. 14. 22, 29. 



yExod. 14. 27. 



A' Deut. 3. 6. 



/: Dcut. 3. II. 



CXXXVII. 

Hist. Jeremiah ; 
during the Cap- 
tivity. 

Liturg. £•. JS. f§. 
Thursday Vespers. 



Qui percussit iEgyptum cum primogenitis 
eorum : quoniam in aeternum misericordia Ejus. 

Qui eduxit Israel de medio eorum : quoniam 
in aeternuin misericordia Ejus. 

In manu potenti et brachio excelso : quoniam 
in astern um misericordia Ejus. 

Qui divisit mare Rubrum in divisiones : quo- 
niam in aeternum misericordia Ejus. 

Et eduxit Israel per medium ejus : quoniam 
in aeternuin misericordia Ejus. 

Et excussit Pharaonem et virtutem ejus in 
mail Rubro : quoniam in aeternum misericordia 
Ejus. 

Qui traduxit populum Suum per desertum : 
quoniam in aeternum misericordia Ejus. 

Qui percussit reges magnos : quoniam in aeter- 
num misericordia Ejus. 

Et occidit reges fortes : quoniam in aeternum 
misericordia Ejus. 

Sehon regem Amorrhaeorum : quoniam in 
aeternum misericordia Ejus. 

Et Og regem Basan : quoniam in aeternum 
misericordia Ejus. 

Et dedit terram eorum haereditatem : quoniam 
in aeternum misericordia Ejus. 

Haereditatem Israel servo Suo : quoniam in 
aeternum misericordia Ejus. 

Qui in humilitate nostra memor fuit nostri : 
quoniam in aeternum misericordia Ejus. 

Et redemit nos ab inimicis nostris : quoniam 
in aeternum misericordia Ejus. 

Qui dat escam omni carni : quoniam in aeter- 
num misericordia Ejus. 

Confitemini Deo cceli : quoniam in aeternum 
misericordia Ejus. 

Confitemini Domino dominorum : quoniam in 
aeternum misericordia Ejus. 



PSALMUS CXXXVI. 

SUPER flumina Babylonis, illic sedimus et 
flevimus : dum recordaremur tui, Sion. 
In salicibus in medio ejus : suspendimus organa 
nostra. 

Quia illic interrogaverunt nos : qui captivos 
duxerunt nos, verba cantionum : 

Et qui abduxerunt nos : Hymnum cantate 
nobis de canticis Sion. 



4-9] the marvels of Creation are set forth as tokens of the 
mercy of the Lord : a mercy whose objects may extend far 
beyond the boundaries of our own world, but of which our own 
experience gives us abundant reason to sing that it endureth 
for ever. But the great wonders of the natural world are 
types and symbols of those in the spiritual world. The heavens 
are the glorified Church : the earth is the Church in its mili- 
tant condition. And because the Militant Church is that 
wherein souls are made fit for the Church glorified, therefore 
it is laid out above (or founded on) the waters of grace, where- 
in all souls are new born, and respecting which the invitation 
is ever going forth, "Ho ! every one that thirsteth, come ye 
to the waters. " "If any man is athirst, let him come unto 
Me, and drink." The "great lights" are the Sun of Right- 
eoiisness, "Light of Light," and the "lesser light," the Church, 
which derives all her light from Him, that she may shed it 
abroad on men during the " night " of His absence from their 
sight : the stars are they of whom the prophet said, "They 
that turn many to righteousness" shall shine "as the stars 
for ever and ever," and of whom our Lord said, "Ye are the 
light of the world." 

In the second section [vv. 10-22] the mercy of the Lord is 



magnified for delivering human nature from the power of the 
Evil One, and the Church from the opposition of Antichrist : 
the progress of His people being symbolized by the triumphant 
march of Israel in the face of all her enemies ; and the foes of 
Christ and His Church, — Satan and all his Antichristian 
agents, — by Pharaoh, the great and mighty kings, Sehon and 
Og. Thus is signified how the "Prince of this world" is to 
be deprived of that dominion over which he has exercised his 
power since the Fall, and how the heritage is to be given to 
Israel God's servant, the Lord Jesus, and to His mystical Body. 

The third section consists of verses 23, 24, and 25, and is 
characterized by the latter verse especially, in which is sig- 
nified the mercy of the Second Person of the Blessed Trinity 
in giving Himself to be the " Living Bread," given for " the 
life of the world." 

Thus recounting the mercies of her Saviour, the Church 
returns to her first strain of praise, "O give thanks unto the 
Lord of lords, for His mercy endureth for ever." 

PSALM CXXXVII. 
The pathos of this sorrowful strain looks beyond the exile 



28th Day. [Ps. 138.] 



Cbe Jpsalim 



639 



4 How shall we sing the Lord's song : in a 
strange land 1 

5 If I forget thee, O Jerusalem : let my right 
hand forget her cunning. 

6 If I do not remember thee, let my tongue 
cleave to the roof of my mouth : yea, if I prefer 
not Jerusalem in my mirth. 

7 Remember the children of Edom, O Lord, 
in the day of Jerusalem : how they said, Down 
with it, down with it even to the ground. 

8 O daughter of Babylon, wasted with misery : 
yea, happy shall he be that rewardeth thee, as 
thou hast served us. 

9 Blessed shall he be, that taketh thy children : 
and throweth them against the stones. 

THE CXXXVIII. PSALM. 

Confitebor Tibi. 

I WILL give thanks unto Thee, O Lord, with 
my whole heart : even before the gods will 
I sing praise unto Thee. 

2 I will worship toward Thy holy temple, and 
praise Thy Name, because of Thy lovingkind- 
ness and truth : for Thou hast magnified Thy 
Name and Thy Word above all things. 

3 When I called upon Thee, Thou heardest me : 
and enduedst my soul with much strength. 

4 All the kings of the earth shall praise Thee, 
O Lord : for they have heard the words of Thy 
mouth. 

5 Yea, they shall sing in the ways of the 
Lord : that great is the glory of the Lord. 

6 For though the Lord be high, yet hath He 
respect unto the lowly : as for the proud, He 
beholdeth them afar off. 

7 Though I walk in the midst of trouble, yet 
shalt Thou refresh me : Thou shalt stretch forth 
Thy hand upon the furiousness of mine enemies, 
and Thy right hand shall save me. 

8 The Lord shall make good His lovingkind- 
ness toward me : yea, Thy mercy, O Lord, en- 
dureth for ever ; despise not then the works of 
Thine own hands. 



CXXXVIII. 
Hist. David. Oc- 
casion unknown. 

LitHTg. S. i§. f&. 

Friday, St.Michael, 
Vespers. Vigils of 
the departed. Name 
of Jesus, ist Ves- 
pers. 



Quomodo cantabimus canticum Domini : in 
terra aliena? 

Si oblitus fuero tui, Hierusalem : oblivioni 
detur dextera mea. 

Adhasreat lingua mea faucibus meis : si non 
meminero tui : 

Si non proposuero Hierusalem : in principio 
lsetitiae mete. 

Memor esto, Domine, filiorum Edom : in die 
Hierusalem ; 

Qui dicunt, Exinanite, exinanite : usque ad 
fundamentum in ea. 

Filia Babylonis misera : beatus, qui retribuet 
tibi retributionem tuam, quam retribuisti nobis. 

Beatus qui tenebit : et allidet parvulos tuos ad 
petram. 



PSALMUS CXXXVII. 

CONFITEBOK Tibi, Domine, in toto corde 
meo : quoniam audisti verba oris mei. 

In conspectu angelorum psallam Tibi : adorabo 
ad templum sanctum Tuum, et confitebor Nomini 
Tuo. 

Super misericordia Tua et veritate Tua : quo- 
niam magnificasti super omne Nomen sanctum 
Tuum. 

In quacunque die invocavero Te, exaudi me : 
multiplicabis in anima mea virtutem. 

Confiteantur Tibi, Domine, omnes reges terras : 
quia audierunt omnia verba oris Tui. 

Et cantent in viis Domini : quoniam magna 
est gloria Domini. 

Quoniam excelsus Dominus, et humilia res- 
picit : et alta a longe cognoscit. 

Si ambulavero in medio tribulationis, vivifica- 
bis me : et super iram inimicorum meorum exten- 
disti manum Tuam, et salvum me fecit dextera 
Tua. 

Dominus retribuet pro me; Domine, miseri- 
cordia Tua in steculum : opera manuum Tuarum 
ne despicias. 



and captivity of the Jews, and sets before God the longing of 
His Church for that Paradise out of which she was driven by 
the Fall, but to which she hopes to return after the destruc- 
tion of the mystical Babylon [Rev. xviii — xxii.] — that great 
world of confusion which has broken up the order and harmony 
of the Creator's good work. 

In the Sion of God's Presence the four-and-twenty elders 
are represented as " having every one of them harps," the New 
Song is " the voice of harpers harping witli their harps," the 
martyrs " stand on the sea of glass having the harps of God," 
and when Babylon is fallen "the voice of harpers" is heard 
in her no more. Thus is symbolized the restoration to the 
redeemed of the joys from which the Church lias been exiled 
while it dwelt in the "strange land" of a world which was 
held captive in the bondage of Satan. And while in that 
land, she is ever looking forward to the bliss of a restored 
Paradise : a Jerusalem " new " indeed, yet such as that happy 
place in which mankind could at first sing the Lord's song to 
the praise of their Creator in His Visible Presence, the Object 
of their worship speaking to them, and "walking in the 
garden." 

" Love not the world, neither the things that arc in the 
world," is thus the tone of this Psalm. The mystical Baby- 
lon is ever at enmity against God, and the prayer of His Church 
is ever that all may be destroyed which is not for His glory. 



Since then, " in her was found the blood of prophets and of 
saints, and of all that were slain upon the earth : " therefore 
the voice comes even from Heaven, " Reward her even as she 
rewarded you, and double unto her double according to her 

works." 

PSALM CXXXVIII. 

This Psalm may have been written by David when he was 
living as an exile in an idolatrous kingdom, and when he would 
be the more fervently calling upon God, because walking in the 
midst of trouble. It may have been upon the lips of the three 
young confessors as they walked in the midst of the furnace of 
Nebuchadnezzar : or of the aged Daniel as he knelt three times 
a day before his God as aforetime, with his face toward Jeru- 
salem, notwithstanding the cruel devices of his enemies to put 
him to death : or it may have been the song of those who sang 
praises at midnight in the prison, when they were brought 
before rulers and kings for Christ's sake. But more than all 
it is the Voice of Christ speaking for Himself and for His 
mystical Body, praising and thanking God because He has 
magnified His Name and His Incarnate Woni) above all things, 
even through the trouble and affliction of the Cross. For 
when Ho called upon His Father, His Voice was heard, and 
1 1 is Soul was endued with strength to subdue all the kings of 
the earth to Ilis allegiance, so that they should " sing in the 



640 



Cbe Psalms*. 



29th Day. [Ps. 139.] 



Day 29. MORNING PRAYER. 
THE CXXXIX. PSALM. 
Domine, probasti. 

OLORD, Thou hast searched me out, and 
known me : Thou knovvest my down-sit- 
ting, and mine up-rising; Thou understandest 
my thoughts long before. 

2 Thou art about my path, and about my bed : 
and spiest out all my ways. 

3 For lo, there is not a word in my tongue : 
but Thou, O Lord, knowest it altogether. 

4 Thou hast fashioned me behind and before : 
and laid Thine hand upon me. 

5 Such knowledge is too wonderful and excel- 
lent for me : I cannot attain unto it. 

6 Whither shall I go then from Thy Spirit : 
or whither shall I go then from Thy presence 1 

7 If I climb up into heaven, Thou art there : 
if I go down to hell, Thou art there also. 

8 If I take the wings of the morning : and 
remain in the uttermost parts of the sea ; 

9 Even there also shall Thy hand lead me : and 
Thy right hand shall hold me. 

10 If I say, Perad venture the darkness shall 
cover me : then shall my night be turned to day. 

11 Yea, the darkness is no darkness with 
Thee, but the night is as clear as the day : the 
darkness and light to Thee are both alike. 

1 2 For my reins are Thine : Thou hast covered 
me in my mother's womb. 

13 1 will give thanks unto Thee, for I am 
fearfully and wonderfully made : marvellous are 
Thy works, and that my soul knoweth right well. 

14 My bones are not hid from Thee : though 
I be made secretly, and fashioned beneath in the 
earth. 

15 Thine eyes did see my substance, yet being 
imperfect : and in Thy book were all my mem- 
bers written ; 

16 Which day by day were fashioned : when 
as yet there was none of them. 

17 How dear are Thy counsels unto me, O 
God : O how great is the sum of them ! 

18 If I tell them, they are more in number 
than the sand : when I wake up, I am present 
with Thee. 



cxxxix. 

Hist. David. Oc 

casion unknown. 
Liturg. S. £. |£). 
Friday, Apostles 
and Evangelists, 
Vespers. Com- 

mendation of Souls. 



PSALMUS CXXXVIII. 

DOMINE, probasti me, et cognovisti me : Tu 
cognovisti sessionem meam et resurrec- 
tionem meam. 

Intellexisti cogitationes meas de longe : semi- 
tarn meam et funiculum meum investigasti. 

Et omnes vias meas prsevidisti : quia non est 
sermo in lingua mea. 

Ecce, Domine, Tu cognovisti omnia, novissima 
et antiqua : Tu formasti me, et posuisti super me 
manum Tuam. 

Mirabilis facta est scientia Tua ex me : confor- 
tata est, et non potero ad earn. 

Quo ibo a Spiritu Tuo 1 et quo a facie Tua 
f ugiam ? 

Si ascendero in ccelum, Tu illic es : si descen- 
dero in internum, ades. 

Si sumpsero pennas meas diluculo : et habita- 
vero in extremis maris ; 

Etenim illuc manus Tua deducet me : et 
tenebit me dextera Tua. 

Et dixi, Forsitan tenebrae conculcabunt me : et 
nox illuminatio mea in deliciis meis. 

Quia tenebrae non obscurabuntur a Te, et nox 
sicut dies illuminabitur : sicut tenebrae ejus, ita 
et lumen ejus. 

Quia Tu possedisti renes meos : suscepisti me 
de utero matris mese. 

Confitebor Tibi, quia terribiliter magnificatus 
es : mirabilia opera Tua, et anima mea cognoscet 
nimis. 

Non est occultatum os meum a Te, quod fecisti 
in occulto : et substantia mea in inferioribus 
terrse. 

Imperfecturn meum viderunt oculi Tui, et in 
libro Tuo omnes scribentur : dies formabuntur, et 
nemo in eis. 



Mihi autem nimis honorificati sunt amici Tui, 
Deus : nimis confortatus est principatus eorum. 

Dinumerabo eos, et super arenam multiplica- 
buntur : exsurrexi, et adhuc sum Tecum. 



ways of the Lord," acknowledging that the kingdoms of this 
world are become the kingdoms of the Lord and of His Christ. 
And though the Church walk in the midst of trouble, as 
Christ did, she is the work of the Saviour's "own hands," 
Whose mercy endureth for ever, and Who will not despise or 
forsake that which He has new created. 

PSALM CXXXIX. 

The ancient Introit of the Church of England for Low 
Sunday applied a portion of this Psalm to our Lord's Resurrec- 
tion : "When I wake up, I am present with Thee. Alleluia. 
Thou hast laid Thine hand upon Me. Alleluia. Such know- 
ledge is too wonderful for Me. Alleluia. Lord, Thou hast 
searched Me out and known Me : Thou knowest My down- 
sitting and Mine up-rising." This beautiful use of the first 
and fifth verses indicates to us the primary spiritual interpre- 
tation of the Psalm as relating to the Incarnation of our Blessed 
Lord, and to the formation of His mystical Body, the Church. 
"Conceived by the Holy Ghost, born of the Virgin Mary," 
the Human Nature of the Holy Jesus attained the climax of 
that mystery attending the origin and growth of all our kind, 
and of none could it be so fully said, "Thou hast fashioned 
Me behind and before : and laid Thine hand upon Me." It is, 



therefore, as if the Human Nature was speaking to the Divine 
Nature : ' ' Thou hast fashioned Me by the overshadowing 
with which Thou hast covered Me in My Mother's womb ; 
Thou hast united Me inseparably with the overshadowing 
Spirit ; Thou hast taken Me into Thee, so that I cannot be 
separated from Thee, whether I ascend to Heaven or descend 
to Hell, whether I go forth to the rising of the morning sun, 
or to the darkness left by his departure in the west ; therefore 
I will offer up Myself as a never-ceasing Eucharist to Thee, 
declaring the marvellousness of Thy works in creating a New 
Man, after God, in righteousness and true holiness." The 
prophet Isaiah gave to the Church, therefore, a perpetual 
Antiphon to this Psalm when he said, " Behold, a virgin shall 
conceive, and bear a Son, and shall call His Name Immanuel." 
[Isa. vii. 14.] " God with us." [Matt, i.' 23.] 

" But the actual fleshly Body of Christ was itself the type 
of His mystical Body, the Church, and is as such continually 
represented in Scripture. His bodily agonies on the Cross 
were a warning of the afflictions to which the Church should 
be continually exposed, always delivered unto death for Jesus' 
sake : His unbroken bones betokened the undiminished 
strength which throughout her afflictions the Church should 
retain ; the blood and water which flowed from His pierced 
side exhibited to view what subsequent generations cherished 



29th Day. [Ps. 140.] 



Cfrc Psalms. 



641 



19 Wilt Thou not slay the wicked, O God : 
depart from me, ye blood-thirsty men. 

20 For they speak unrighteously against Thee : 
and Thine enemies take Thy Name in vain. 

21 Do not I hate them, O Lord, that hate 
Thee : and am not I grieved with those that rise 
up against Thee 1 

22 Yea, I hate them right sore : even as 
though they were mine enemies. 

23 Try me, O God, and seek the ground of 
my heart : prove me, and examine my thoughts. 

24 Look well if there be any way of wicked- 
ness in me : and lead me in the way everlasting. 

THE CXL. PSALM. 
Eripe me, Domine. 

DELIVER me, O Loed, from the evil man : 
and preserve me from the wicked man. 

2 Who imagine mischief in their hearts : and 
stir up strife all the day long. 

3 They have sharpened their tongues like a 
serpent : adder's poison is under their lips. 

4 Keep me, O Loed, from the hands of the 
ungodly : preserve me from the wicked men, who 
are purposed to overthrow my goings. 

5 The proud have laid a snare for me, and 
spread a net abroad with cords : yea, and set 
traps in my way. 

6 I said unto the Loed, Thou art my God : 
hear the voice of my prayers, Loed. 

7 O Loed God, Thou strength of my health : 
Thou hast covered my head in the day of battle. 

8 Let not the ungodly have his desire, O 
Loed : let not his mischievous imagination 
prosper, lest they be too proud. 

9 Let the mischief of their own lips fall upon 
the head of them : that compass me about. 

10 Let hot burning coals fall upon them : let 
them be cast into the fire, and into the pit, that 
they never rise up again. 

1 1 A man full of words shall not prosper upon 
the earth : evil shall hunt the wicked person to 
overthrow him. 

12 Sure I am that the Loed will avenge the 
poor : and maintain the cause of the helpless. 

13 The righteous also shall give thanks unto 
Thy Name : and the just shall continue in Thy 
sight. 



CXL. 

Hist. David ; while 
persecuted by Saul. 

Liturs. ft. 13- $. 
Friday, Maundy 
Thursday, Good 
Friday, Vespers. 



Si occideris, Deus, peccatores : viri sanguinum 
decimate a me. 

Quia dicitis in cogitatione : Accipient in vani- 
tate civitates suas. 

Nonne qui oderunt Te, Domine, oderam : et 
super inimicos Tuos tabescebam % 

Perfecto odio oderam illos : inimici facti sunt 
mihi. 

Proba me, Deus, et scito cor meum : interroga 
me, et cognosce semitas meas. 

Et vide, si via iniquitatis in me est : et deduc 
me in via teterna. 



PSALMUS CXXXIX. 

ERIPE me, Domine, ab homine malo : a viro 
iniquo eripe me. 

Qui cogitaverunt iniquitates in corde : tota die 
constituebant praelia. 

Acuerunt linguas suas sicut serpentis : vene- 
num aspidum sub labiis eorum. 

Cnstodi me, Domine, de manu peccatoris : et 
ab hominibus iniquis eripe me. 

Qui cogitaverunt supplantare gressus meos : 
absconderunt superbi laqueum mihi. 

Et funes extenderunt in laqueum : juxta iter 
scandalum posuerunt mihi. 

Dixi Domino, Deus meus es Tu : exaudi, Do- 
mine, vocem deprecationis meae. 

Domine, Domine, virtus salutis meae : obum- 
brasti super caput meum in die belli. 

Ne tradas me, Domine, a desiderio meo pec- 
catori : cogitaverunt contra me ; ne clerelinquas 
me, ne forte exaltentur. 

Caput circuitus eorum : labor labiorum ipso- 
rum operiet eos. 

Cadent super eos carbones, in ignem dejicies 
eos : in miseriis non subsistent. 



Vir linguosus non dirigetur in terra 
injustum mala capient in interitu. 



virum 



Cognovi quia faciet Dominus judicium inopis 
et vindictam pauperum. 

Veruntamen justi confitebuntur Nomini Tuo 
et habitabunt recti cum vultu Tuo. 



in the two Christian sacraments. It would be impossible, 
therefore, with due regard to the analogy of other Scripture- 
teaching, to read in the Psalm before us a prophecy of the 
Incarnation of Christ, and yet not to behold in it also a picture 
of that more spiritual Body of His, in which, and in the 
different members of which, His glory was to be displayed 
forth to the world from the period of His first to that of His 

second coming In secret, in the darkness of His own 

grave, that Church was fearfully and wonderfully made : the 
Corn had to fall into the ground and die ere its much fruit 
could be brought forth. Then, after His Resurrection from 
the dead, and Ascension to His Father in Heaven — ' I have 
awaked, and am again with Thee,' — did His new life on earth 
in the person of the company of His redeemed people begin. 
It was then, when in His own Person He had left the world 
and gone to the Father, that He openly contemplates both 
the preciousness and the number of the friends of God, the 
members of His Body. Their preciousness was shewn by the 
fulness of measure in which He poured forth His gifts upon 
them : their number was the Divine fulfilment of the promise 
originally made to Abraham, ' I will make thy seed as the 



dust of the earth : so that if a man can number the dust of 
the earth, then shall thy seed also be numbered.'" 1 

The last six verses of this Psalm illustrate what has been 
said respecting the Imprecations in a note on the 69th 
Psalm, 2 showing that the hatred of the Church towards reck- 
lessly impenitent sinners is a hatred of them as the enemies 
of her Lord ; a hatred, in fact, of their reckless sin, mingled 
with grief for them in respect to the consequences which such 
impenitence will bring upon their bodies and souls. 

PSALM CXL. 

This is also one of those Psalms of which the 60th is a 
type, wherein the full wickedness of opposition to Christ 
and His Church is set forth by the strength of the language 
which is used in its condemnation. "The evil man." and 
"the wicked man," who "have sharpened their tongues like 
a serpent, " the "ungodly," and the " proud, " are all repre- 
sentative terms, signifying, in their most extreme sense, that 



Thbupp "a Hi' Psalms, ii. 207. 



a Page 60S. 



642 



Cbc Psalms. 



29th Day. [Ps. 141, 142. 



THE CXLI. PSALM. 
Domine, clamavi. 

LOUD, I call upon Thee, haste Thee unto mo : 
and consider my voice, when I cry unto 
Thee. 

2 Let nry prayer be set forth in Thy sight as 
the incense : and let the lifting up of my hands 
be an evening sacrifice. 

3 Set a watch, Lord, before my mouth : 
and keep the door of my lips. 

4 O let not mine heart be inclined to any evil 
thing : let me not be occupied in ungodly works, 
with the men that work wickedness, lest I eat of 
such things as please them. 

5 Let the righteous rather smite me friendly : 
and reprove me. 

G But let not their precious balms break my 
head : yea, I will pray yet against their wicked- 
ness. 

7 Let their judges be overthrown in stony 
places : that they may hear my words, for they 
are sweet. 

8 Our bones lie scattered before the pit : like 
as when one breaketh and heweth wood upon the 
earth. 

9 But mine eyes look unto Thee, O Lord 
God : in Thee is my trust, O cast not out my 
soul. 

10 Keep me from the snare that they have 
laid for me : and from the traps of the wicked 
doers. 

11 Let the ungodly fall into their own nets 
together : and let me ever escape them. 

Day 29. EVENING PRAYER. 
THE CXLII. PSALM. 
Voce mea ad Dominum. 

I CRIED unto the Lord with my voice : yea, 
even unto the Lord did I make my suppli- 
cation. 

2 I poured out my complaints before Him : 
and shewed Him of my trouble. 

3 When my spirit was in heaviness, Thou 
knewest my path : in the way wherein I walked 
have they privily laid a snare for me. 



CXLI. 

Hist. David; while 
persecuted by Saul, 
Liturg, S. $. m. 
Friday, Maundy 
Thursday, Gooi 
Friday, Vespers. 



CXLII. 

Hist. David ; while 
at the cave of Adul- 
lam. [1 Sam. 22. 1.] 

Liturg. &. g. $. 
Friday, Maundy 
Thursday, Good 
Friday, Vespers. 



PSALMUS CXL. 

DOMINE, clamavi ad Te, exaudi me : intende 
voci mese, cum clamavero ad Te. 

Dirigatur oratio mea sicut incensum in con- 
spectu Tuo : elevatio manuum mearum sacrificium 
vespertinum. 

Pone, Domine, custodiam ori meo : et ostium 
circumstantial labiis meis. 

Non declines cor nieum in verba rnalitice : ad 
excusandas excusationes in peccatis. 

Cum hominibus operantibus iniquitatem : et 
non communicabo cum electis eorum. 

Corripiet me Justus in misericordia, et increpabit 
me : oleum autem peccatoris non impinguet caput 
meum. 

Quoniam adhuc et oratio mea in beneplacitis 
eorum : absorpti sunt juncti petras judices eorum. 

Audient verba mea, quoniam potuerunt : sicut 
crassitudo terras erupta est super terram. 

Dissipata sunt omnia ossa nostra secus infer- 
num : quia ad Te, Domine, Domine, oculi mei ; 
in Te speravi, non auferas animam meain. 



Custodi me a laqueo quem statuerunt mihi : 
et a scandalis operantium iniquitatem. 

Cadent in retinaculo ejus peccatores : singu- 
lariter sum e^ro donee transeam. 



PSALMUS CXLI. 

"TTDCE mea ad Dominum clamavi : voce mea 
V ad Dominum deprecatus sum. 

Effundo in conspectu Ejus orationem rneani : 
et tribulationem meam ante Ipsum pronuntio. 

In deficiendo ex me spiritum meum : et Tu 
cognovisti semitas meas. 

In via hac qua ambulabam : absconderunt 
laqueum mihi. 



Evil One -whom St. Paul calls "the Wicked," the "old Ser- 
pent, " whose minister is Antichrist. Prom the temptation of 
the first Adam in Paradise to the Temptation of the Second 
Adam in the wilderness, and thence onward in all ages of the 
Church until the last great Day, this Evil One is imagining mis- 
chief against Christ and His mystical Body, so that the prayer 
must ever go up, " Deliver us from the Evil," until Satan and 
his ministers have been cast into the "bottomless pit," among 
the "hot burning coals" of God's never-ending displeasure. 

Then the event will shew that God has surely avenged The 
Poor : the mystical Body of The Righteous shall give thanks 
to His Name, and shall continue in His Presence for ever. 

PSALM CXLI. 

This is the cry of the Lord and of His Church under suffer- 
ing from the first and the last persecutors. When the Lamb 
of God was offered up in the evening of the world's duration, 
and on the evening of the first Good Friday, He became the 
true Evening Sacrifice, Whose very attitude was that then 
used in prayer, a lifting up of His hands, and spreading them 
forth as when one spreadeth forth his hands to swim. All the 
day long did He stretch forth His hands to a gainsaying people ; ■ 



yet not in vain, for it was all the day long also in intercession 
with His Father. And although there was a supernatural 
darkness over body and soul for a time, the incense of His 
supplication arose before the Throne, and when the Evening 
Sacrifice had been offered, the prophecy was fulfilled, "It 
shall come to pass that at evening time it shall be light." 
[Zech. xiv. 7.] 

For the Church this is a continual hymn of exposition upon 
the words of Christ respecting the troubles of the last days ; 
" In your patience possess ye your souls " . . . . "When these 
things begin to come to pass, then look up and lift up your 
heads, for your redemption draweth nigh." [Luke xxi. 19, 
28.] It is better for the Church and for each particular mem- 
ber of Christ to suffer chastisement for a season in the mercy 
of a righteous Father, than to gain a temporary prosperity by 
partaking of the " dainty and goodly things " of Babylon and 
Antichrist, and so fall into the snare and the net from which 
there is no escape. [Ecv. xvii. and xviii. ] 

PSALM CXLII. 

When David thus poured out his complaints to the Lord, 
and shewed Him of his trouble, he prefigured the holy Son of 



29th Day. [Ps. 143,] 



Cf)e Psalms. 



643 



4 I looked also upon my right hand : and saw 
there was no man that would know me. 

5 I had no place to flee unto : and no man 
cared for my soul. 

6 I cried unto Thee, O Lord, and said : Thou 
art my hope, and my portion in the land of the 
living. 

7 Consider my complaint : for I am brought 
very low. 

8 O deliver me from my persecutors : for they 
are too strong for me. 

9 Bring my soul out of prison, that I may 
give thanks unto Thy Name : which thing if 
Thou wilt grant me, then shall the righteous 
resort unto my company. 

THE CXLIII. PSALM. 
Domine, exaudi. 

HEAR my prayer, O Lord, and consider my 
desire : hearken unto me for Thy truth 
and righteousness' sake. 

2 And enter not into judgement with Thy 
servant : for in Thy sight shall no man living be 
justified. 

3 For the enemy hath persecuted my soul ; he 
hath smitten my life down to the ground : he 
hath laid me in the darkness, as the men that 
have been long dead. 

4 Therefore is my spirit vexed within me : 
and my heart within me is desolate. 

5 Yet do I remember the time past ; I muse 
upon all Thy works : yea, I exercise myself in 
the works of Thy hands. 

6 I stretch forth my hands unto Thee : my 
soul gaspeth unto Thee as a thirsty land. 

7 Hear me, Lord, and that soon, for my 
spirit waxeth faint : hide not Thy face from me, 
lest I be like unto them that go down into the 
pit. 

8 O let me hear Thy lovingkindness betimes 
in the morning, for in Thee is my trust : shew 
Thou me the way that I should walk in, for I 
lift up my soul unto Thee. 

9 Deliver me, Lord, from mine enemies : 
for I flee unto Thee to hide me. 

10 Teach me to do the thing that pleaseth 



CXLIII. 

Hist. David ; during 
Absalom's rebel- 
lion. 

Liturg. Ash-Wed. 
Evensong. %. ^. 
|=2. Friday Lauds. 

Eastern. A daily 
Morning Psalm. 

Penitential Ps. 7. 



Considerabam ad dexteram, et videbam : et 
non erat qui cognosceret me. 

Periit fuga a me : et non est qui requirat 
animam meam. 

Clamavi ad Te, Domine ; dixi, Tu es spes mea : 
portio mea in terra viventium. 

Intende ad deprecationem meam : quia huini- 
liatus sum niniis. 

Libera me a jjersequentibus me : quia confor- 
tati sunt super me. 

Educ de custodia animam meam ad confitendum 
Nomini Tuo : me exspectant justi, donee retribuas 
mihi. 



PSALMUS CXLII. 

DOMINE, exaudi orationem meam; auribus 
percipe obsecrationem meam : in veritate 
Tua exaudi me, in Tua justitia. 

Et non intres in judicium cum servo Tuo : 
quia non justificabitur in conspectu Tuo omnis 
vivens. 

Quia persecutus est inimicus animam meam : 
humiliavit in terra vitam meam. 

Collocavit me in obscuris sicut mortuos saeculi : 
et anxiatus est super me spiritus meus, in me 
turbatum est cor meum. 

Memor fui dierum antiquorum, meditatus sum 
in omnibus operibus Tuis : in factis manuum 
Tuarum meditabar. 

Expandi manus meas ad Te : anima mea sicut 
terra sine aqua Tibi. 

Velociter exaudi me, Domine : defecit spiritus 
meus. 

Non avertas faciem Tuam a me : et similis ero 
descendentibus in lacum. 

Auditam fac mihi mane misericordiam Tuam : 
quia in Te speravi. 

Notam fac mihi viam in qua ambulem : quia 
ad Te levavi animam meam. 

Eripe me de inimicis meis, Domine ; ad Te 
confugi : doce me facere voluntatem Tuam, quia 
Deus meus es Tu. 



David of Whom it is said, "In all their affliction He was 
afflicted." It is supposed that this Psalm was sung by David 
when he was in the cave of Adullam, as was also the 57th : 1 
and if so, the circumstances in which he was may have con- 
tributed their typical character to it, since it evidently presents 
to us the Voice of Christ crying unto the Lord out of that 
darkness which was to Him as the "prison" of sinners.'-' 

Thus, from His Cross, and in the greatest depth of His 
sorrows, the suffering Saviour cries unto the Lord, beseeching 
Him not to forsake Him, but to receive His Spirit. And in 
that darkest hour even, He can see of the travail of His Soul 
and be satisfied, knowing that when that Soul is brought out 
of prison, the great Eucharistic Sacrifice for all the world will 
have been offered, and that a vast congregation of those made 
righteous by it will gather to their Saviour's company, in His 
mystical Body. 

So, also, has the Church often been partaker in the Suffer- 
ings of Christ to such an extent as to be able to take up the 
words spoken by Him in a great degree of their fulness. And 
as the Head was delivered from His persecutors to give thanks 
to Cod, in like manner will the faithfulness of His Church 
prevail, in the mercy of God, to her final rescue from sorrow, 
however strong her persecutors may be. 



i See p. .005. 



Sec note on Ps. lxxxviii. p. 580. 



PSALM CXLIII. 

This is the seventh, and last, of the Penitential Psalms. 
Like the preceding Psalm, it is the Voice of Christ speaking 
to us out of the anguish of the Cross, when God's ancient 
word was fulfilled by the Serpent bruising the heel of the 
Woman's Seed, and laying Him in the darkness as the men 
that have been long dead in the grave of their sin. From that 
Cross, stretching forth His wounded hands in supplication, 
He prayed to Cod as the One Penitent on Whom all the sins 
of mankind were gathered together, and Whose Voice was be- 
wailing them in such tones of sorrow as none else could use, 
since only the Innocent, "made sin for us," could so feel the 
awful burden. 

But the words of our holy Saviour's vicarious penitence 
are become a fountain of penitential expression for those whose 
sins are their own. The Enemy has persecuted their soul, 
smitten their spiritual life down to the ground, and laid them 
in the darkness of that sinful state in which the vision of 
God is faint or lost. Then, in the words of their Saviour, 
they lay their vexed spirits and desolate hearts at the footstool 
of a merciful God, and stretch forth their hands to Him, be- 
seeching Him not to hide His face from them for ever, but to 
let them hear His loving-kindness in the morning of the Resur- 
rection : to quicken their sin-stricken souls in this life, that 



644- 



die Psalms. 



30th Day. [Ps. 144.] 



Thee, for Thou art my God : let Thy loving 
Spirit lead me forth into the land of righteous- 
ness. 

11 Quicken me, Lord, for Thy Name's sake : 
and for Thy righteousness' sake bring my soul out 
of trouble. 

1 2 And of Thy goodness slay mine enemies : 
and destroy all them that vex my soul ; for I am 
Thy servant. 



Day 30. MORNING PRAYER. 
THE CXLIV. PSALM. 

Benedictus Dominus. 

BLESSED be the Lord my strength : Who 
teacheth my hands to war, and my fingers 
to fight ; 

2 My hope and my fortress, my castle and 
deliverer, my defender in Whom I trust : Who 
subdueth my people that is under me. 

3 Lord, what is man, that Thou hast such 
respect unto him : or the son of man, that Thou 
so regardest him 1 ? 

4 Man is like a thing of nought : his time 
passeth away like a shadow. 

5 Bow Thy heavens, O Lord, and come down : 
touch the mountains, and they shall smoke. 

6 Cast forth Thy lightning, and tear them : 
shoot out Thine arrows, and consume them. 

7 Send down Thine hand from above : deliver 
me, and take me out of the great waters, from 
the hand of strange children ; 

8 Whose mouth talketh of vanity : and their 
right hand is a right hand of wickedness. 

9 I will sing a new song unto Thee, O God : 
and sing praises unto Thee upon a ten-stringed 
lute. 

10 Thou hast given victory unto kings : and 
hast delivered David Thy servant from the peril 
of the sword. 

11 Save me, and deliver me from the hand of 
strange children : whose mouth talketh of vanity, 
and their right hand is a right hand of iniquity. 

12 That our sons may grow up as the young 
plants : and that our daughters may be as the 
polished corners of the temple. 

13 That our garners may be full and plenteous 
with all manner of store : that our sheep may 



CXLIV. 
Hist. David ; after 

his victory over 

Goliath and the 

Philistines. 
Liturg. 5. 1. g- 

Saturday Vespers. 



Spiiutus Tuus bonus deducet me in terrain 
rectam : propter Nomen Tuum, Domine, vivifi- 
cabis me in eequitate Tua. 

Educes de tribulatione animam meam : et in 
misericordia Tua disperdes omnes inimicos meos. 

Et perdes omnes qui tribulant animam meam : 
quoniam ego servus Tuus sum. 



PSALMUS CXLIII. 

BENEDICTUS Dominus Detjs mens, Qui 
docet manus meas ad praelium : et digitos 
meos ad bellum. 

Misericordia mea et refugium meum : susceptor 
meus et liberator meus. 

Protector meus, et in Ipso speravi : Qui subdit 
populum meum sub me. 

Domine, quid est homo, quia innotuisti ei 1 
aut films hominis, quia reputas eum? 



ejus 



Homo vanitati similis factus est : dies 
sicut umbra preetereunt. 

Domine, inclina ccelos Tuos, et descende : 
tange montes, et fumigabunt. 

Fulgura coruscationem, et dissipabis eos : emitte 
sagittas Tuas, et conturbabis eos. 

Emitte manum Tuam de alto ; eripe me, et 
libera me de aquis multis : et de manu filiorum 
alienorum. 

Quorum os locutum est vanitatem : et dextera 
eorum dextera iniquitatis. 

Deus, canticum novum cantabo Tibi : in psal- 
terio decachordo psallam Tibi. 

Qui das salutem regibus : Qui redemisti David 
servum Tuum de gladio maligno, eripe me : 

Et erue me de manu filiorum alienorum, quorum 
os locutum est vanitatem : et dextera eorum 
dextera iniquitatis. 

Quorum filii sicut novellas plantationes : in 
juventute sua. 

Filiae eorum composite : circumornatse ut 
similitudo templi. 

Promptuaria eorum plena : eructantia ex hoc 
in illud. 



they may arise to everlasting life in "the land of righteous- 
ness." 

PSALM CXLIV. 

David here prefigures the Captain of our salvation. So 
among his last words, when he said, " Thou hast girded me 
with strength unto the battle," he added such expressions 
regarding the future as could only be true of his Lord : "Thou 
hast also delivered me from the strivings of my people ; Thou 
hast kept me to be the head of the heathen ; a people which I 
knew not shall serve me." David's conflict with the lion, the 
bear, and the Philistine champion, were all symbolical of the 
contest between Christ and the powers of evil, in the days of 
His flesh, and in the life of His mystical Body. With the 
shepherd's staff of His Incarnate Body, and the "five smooth 
stones " of His Wounds, His hands were taught to war and 
His fingers to fight, coming before the powers of evil not with 
sword and spear, but in the Name of the Lord of Hosts. 

This Psalm thus points to our Lord's work of victory by 



means of the Incarnation. " Man is like a thing of nought," 
but the Son of God became the Son of Man, and raised human 
nature to its former place in the harmony of God's Kingdom. 
The hand was sent down from above, and delivered our nature 
from the hand of the oppressor, lifting it out of the great 
waters in which it was almost overwhelmed. The " everlast- 
ing arms " supported it, and the " right hand of wickedness " 
lost its power. Then was sung the " new song " of the Son of 
Man's triumph, a song of the victory which God had given to 
His anointed, and of the mercy of His Providence which had 
kept the true David from the peril of the Evil One's sword. 

Out of that victory sprung the Church of the Redeemer, 
" the Temple of His Body " in which the children of God are 
built upas "living stones," and "polished corners," "built 
upon the foundation of the Apostles and Prophets, Jesus 
Christ Himself being the Chief Comer- Stone ; in Whom all 
the building, fitly framed together, groweth unto an holy 
temple in the Lord. In Whom ye also are builded together 
for an habitation of God, through the Spirit." Out of that 



30th Day. [Ps. 145.] 



Cibe lpsalm.0. 



645 



bring forth thousands and ten thousands in our 
streets. 

14 That our oxen may be strong to labour, 
that there be no decay : no leading into captivity, 
and no complaining in our streets. 

15 Happy are the people that are in such a 
case : yea, blessed are the people who have the 
Lord for their God. 



I 



THE CXLV. PSALM. 
Exaltabo Te, Deus. 

WILL magnify Thee, O God, my King : and 
I will praise Thy Name for ever and ever. 



Thee 



2 Every day will I give thanks unto 
and praise Thy Name for ever and ever. 

3 Great is the Lord, and marvellous, worthy 
to be praised : there is no end of His greatness. 

4 One generation shall praise Thy works unto 
another : and declare Thy power. 

5 As for me, I will be talking of Thy worship : 
Thy glory, Thy praise, and wondrous works ; 

6 So that men shall speak of the might of Thy 
marvellous acts : and I will also tell of Thy great- 
ness. 

7 The memorial of Thine abundant kindness 
shall be shewed : and men shall sing of Thy 
righteousness. 

8 The Lord is gracious, and merciful : long- 
suffering, and of great goodness. 

9 The Lord is loving unto every man : and 
His mercy is over all His works. 

10 All Thy works praise Thee, O Lord : and 
Thy saints give thanks unto Thee. 

1 1 They shew the glory of Thy kingdom : and 
talk of Thy power ; 

12 That Thy power, Thy glory, and mightiness 
of Thy kingdom : might be known unto men. 

13 Thy kingdom is an everlasting kingdom : 
and Thy dominion endureth throughout all ages. 



14 The Lord upholdeth all such as fall : and 
lifteth up all those that are down. 

15 The eyes of all wait upon Thee, Lord ; 
and Thou givest them their meat in due season. 

16 Thou openest Thine hand : and fillest all 
things living with plenteousness. 



CXLV. 
Hist David. Occa- 
sion unknown. 
Liturg. Whitsun- 
day, Evensong. 
Commemoration of 
Founders and 
Benefactors. S. 
g. jg. Saturday 
Vespers. Christ- 
mas, 1st Vespers. 
Lauds of the de- 
parted. 



Oves eorum foetosae, abundantes in egressibus 
suis : boves eorum crassaa. 

Non est ruina maceriae, neque transitus : neque 
clamor in plateis eorum. 

Beatum dixerunt populum, cui hsec sunt : 
beatus populus cujus Dominus Deus ejus. 



PSALMUS CXLIV. 

EXALTABO Te Deus meus Rex : et bene- 
dicam Nomini Tuo in saeculum, et in 
saeculum sasculi. 

Per singulos dies benedicam Tibi : et laudabo 
Nomen Tuum in saeculum, et in saeculum saeculi. 

Magnus Dominus, et laudabilis nimis : et 
magnitudinis Ejus non est finis. 

Generatio et genera tio laudabit opera Tua : et 
potentiam Tuam prommtiabunt. 

Magnificentiam glorias sanctitatis Tuae loquen- 
tur : et mirabilia Tua narrabunt. 

Et virtutem terribilium Tuorum dicent : et 
magnitudinem Tuam narrabunt. 

Memoriam abundantise suavitatis Tuae eructa- 
bunt : et justitia Tua exsultabunt. 

Miserator et misericors Dominus : patiens et 
multum misericors. 

Suavis Dominus universis : et miserationes 
Ejus super omnia opera Ejus. 

Confiteantur Tibi, Domine, omnia opera Tua : 
et sancti Tui benedicant Tibi. 

Gloriam regni Tui dicent : et potentiam Tuam 
loquentur. 

Ut notam faciant filiis hominum potentiam 
Tuam : et gloriam magnificentiae regni Tui. 

Regnum Tuum, regnum omnium sasculorum : 
et dominatio Tua in omni generatione et genera- 
tion em. 

Fidelis Dominus in omnibus verbis Suis : et 
sanctus in omnibus operibus Suis. 

Allevat Dominus omnes qui corruunt : et 
erigit omnes elisos. 

Oculi omnium in Te sperant, Domine : et Tu 
das escam illorum in tempore opportuno. 

Aperis Tu mauum Tuam : et imples omne 
animal benedictione. 



victory sprung the sacramental abundance of the Church, by 
which myriads of souls are gathered into the heavenly garner, 
the flock of Christ's fold multiplied by thousands and ten 
thousands in the streets of the New Jerusalem, and the ser- 
vants of God who wear the yoke of the priesthood endowed 
with ministerial ability [2 Cor. iii. 6], that they may be strong 
to labour in the grace-giving work of their Master, 

PSALM CXLV. 1 

This is entitled " David's Psalm of Praise," and it is thought 
by some that the title belongs to the whole final series, of 
which this is the commencement. Literally it is a hymn 
praising the Lord for His works of Creation, but mystically it 
praises Him for all His marvellous works in the redemption 
and salvation of mankind. 

For these merciful works of our Lord Jesus Christ the 
Church already sings by anticipation " the song of Moses the 

J This is an alphabet Psalm, one letter being omitted. The fiftoenth 
verse, ami perhaps the whole Psalm, was used at the celebration of tho 
Holy Communion in the time of St. Chrysostom, 



servant of God, and the song of the Lamb, saying, Great and 
marvellous are Thy works, Lord God Almighty ; just and true 
are Thy ways, Thou King of Saints ; " praising Him day by 
day for these in all her psalms and hymns and spiritual songs. 
One generation takes up the strain from its forerunner, and 
the song goes up unceasingly to the Throne from the choirs of 
Cathedrals, parish churches, and religious houses, " We praise 
Thee, God ; we acknowledge Thee to be the Lord. The 
Holy Church throughout all the world doth acknowledge Thee ; 
the Father of an infinite Majesty ; Thine honourable, true, 
and only Son : also the Holy Ghost the Comforter." 

And with the voice of the redeemed Church goes up tin- 
voice of all the works of God, each in its appointed and 
orderly round setting forth His praise Who created it. " And 
every creature which is in Heaven, and on tho earth, and under 
the earth, and such as are in the sea, ami nil that are iii them, 
heard I saying. Blessing, and honour, and glory, and power, 
be unto Him that sittoth upon the throne, and unto the Lamb 
for over and ever." 

And as in the natural, so in the spiritual world, the eyes of 
all wait upon the Lord the Holy Ghost, the Giver of life, that 



646 



Cfce Psalms. 



30th Day. [Ps. 146, 147.] 



17 The Lord is righteous in all His ways : 
and holy in all His works. 

18 The Lord is nigh unto all them that call 
upon Him : yea, all such as call upon Him faith- 
fully. 

19 He will fulfil the desire of them that fear 
Him : Ho also will hear their cry, and will help 
them. 

20 The Lord preserveth all them that love 
Him : but scattereth abroad all the ungodly. 

21 My mouth shall speak the praise of the 
Lord : and let all flesh give thanks unto His 
holy Name for ever and ever. 

THE CXLVI. PSALM. 

Lauda, anima mea. 

PRAISE the Lord, O my soul ; while I live 
will I praise the Lord : yea, as long as I 
have any being, I will sing praises unto my God. 

2 O put not your trust in princes, nor in any 
child of man : for there is no help in them. 

3 For when the breath of man goeth forth he 
shall turn again to his earth : and then all his 
thoughts perish. 

4 Blessed is he that hath the God of Jacob 
for his help : and whose hope is in the Lord his 
God; 

5 Who made heaven and earth, the sea, and 
all that therein is : Who keepeth His promise for 
ever; 

6 Who helpeth them to right that suffer wrong : 
Who feedeth the hungry. 

7 The Lord looseth men out of prison : the 
Lord giveth sight to the blind. 

8 The Lord helpeth them that are fallen : the 
Lord careth for the righteous. 

9 The Lord careth for the stranger; He 
defendeth the fatherless and widow : as for the 
way of the ungodly, He turneth it upside down. 

10 The Lord thy God, O Sion, shall be King 
for evermore : and throughout all generations. 

Day 30. EVENING PRAYER. 
THE CXLVII. PSALM. 
Laudate Dominum. 

O PRAISE the Lord, for it is a good thing to 
sing praises unto our God : yea, a joyful 
and pleasant thing it is to be thankful. 



CXLVI. 
Hist. Haggai and 
Zcchariah ; on the 
return of the Jews 
to Jerusalem under 
Ezra. 

Liturg. Commemo- 
ration of Founders 
and Benefactors. 
Windsor Obiit Sun- 
day. S. g. 15. 
Saturday Vespers. 
Christmas, rst Ves- 
pers. Vigils of the 
departed. 



CXLVII. 
Hist. Haggai and 
Zechanah ; on the 
return of the Jews 
to Jerusalem under 
Ezra. 

Lt'turg. Commemo- 
ration of Founders 
and Benefactors. 
Windsor Obiit Sun- 
day. S. g. ®. 
Saturday, Dedic. of 
Church, Vespers. 
Christmas, ist Ves- 
pers. 



Suis 



et 



Justus Dominus in omnibus viis 
sanctus in omnibus operibus Suis. 

Prope est Dominus omnibus invocantibus Eum : 
omnibus invocantibus Eum in veritate. 

Voluntatem timentium Se faciet : et depreca- 
tionem eorum exaudiet, et salvos faciet eos. 

Custodit Dominus omnes diligentes Se : et 
omnes peccatores disperdet. 

Laudationem Domini loquetur os meum : et 
benedicat omnis caro Nomini sancto Ejus in 
sseculuni, et in sseculum sajculi. 



PSALM US CXLV. 

IAUDA, anima mea, Dominum ; laudabo Domi- 
^ sum in vita mea : psallam Deo meo quandiu 
fuero. 

iS'olite confidere in principibus : in filiis homi- 
num, in quibus non est salus. 

Exibit spiritus ejus, et revertetur in terrain 
suam : in ilia die peribunt omnes cogitationcs 
eorum. 

Beatus cujus Deus Jacob adjutor ejus, spes 
ejus in Domino Deo Ipsius, Qui fecit ccelum et 
terram : mare et omnia quae in eis sunt. 

Qui custodit veritatem in sasculum ; facit 
judicium injuriam patientibus : dat escam 
esurieutibus. 

Dominus solvit compeditos : Dominus illuini- 
nat csecos. 

Dominus erigit elisos : Dominus diligit justos. 

Dominus custodit advenas; pupillum et viduam 
suscipiet : et vias peccatorum disperdet. 

Regnabit Dominus in seecula ; Deus tuus, 
Sion : in generationem et generationem. 



PSALMUS CXLVI. 

IAUDATE Dominum, quoniam bonus est psal- 
■1 mus : Deo nostro sit jucunda decoraque 
laudatio. 



He may give them their meat in due season. Already does 
the Life-giver bestow on them Corn and Wine for sacramental 
life, the Bread Which came down from Heaven, and the Blood 
of the True Vine : hereafter will He provide for them the 
Tree of Life in the midst of the street of the New Jerusalem 
and on either side of the river of life, which shall bear " twelve 
manner of fruits, and yield her fruit every month," for the 
perpetual invigoration of His saints. 

PSALM CXLVI. 

This is a song of the Church when at rest and peace, able 
to lift up her soul without any sorrow in Hallelujahs to her 
King : and blessing Him Who has wrought her deliverance. 
"Trust ye in the Lord for ever; for in the Lord Jehovah is 
everlasting strength." 

Christ is, therefore, praised as the Creator of the natural 
and the spiritual world ; of the heaven, which is the Church 
above in glory ; of the earth, which is the Church Militant ; 
of the sea, which is the world without, into which the 
Church casts her net for a draught at her Master's word. 



Thus He is praised in terms founded on the Prophecy of Isaiah 
which He Himself expounded when He said, "This day is 
this Scripture fulfilled in your ears:" "The Spirit of the 
Lord is upon Me, because He hath anointed Me to preach the 
Gospel to the poor ; He hath sent Me to heal the broken- 
hearted, to preach deliverance to the captives, and recovering 
of sight to the blind, to set at liberty them that are bruised, 
to preach the acceptable year of the Lord." Blessed they 
who have this Helper for their own : they shall sing His praises 
as long as they have any being ; and declare Him to be their 
King for evermore, and throughout all generations. 

PSALM CXLVII. 

The song of joy and thanksgiving is continued, the subject 
being the edification of the Church of God, the gathering in of 
the Gentiles, the healing work of sacramental grace. So in 
the Church Militant does Christ gather together in one the 
children of God that are scattered abroad, that there may be 
one flock and one Shepherd ; so in the Church Triumphant will 
His elect be gathered together from the four winds of heaven: 



30th Day. [Ps. 148.] 



Cfje psalms 



647 



2 The Lord doth build up Jerusalem : and 
gather together the outcasts of Israel. 

3 He healeth those that are broken in heart : 
and giveth medicine to heal their sickness. 

4 He telleth the number of the stars ; and 
calleth them all by their names. 

5 Great is our Lord, and great is His power : 
yea, and His wisdom is infinite. 

6 The Lord setteth up the meek : and bringeth 
the ungodly down to the ground. 

7 O sing unto the Lord with thanksgiving : 
sing praises upon the harp unto our God ; 

8 Who covereth the heaven with clouds, and 
prepareth rain for the earth : and maketh the 
grass to grow upon the mountains, and herb for 
the use of men ; 

9 Who giveth fodder unto the cattle : and 
feedeth the young ravens that call upon Him. 

10 He hath no pleasure in the strength of an 
horse : neither delighteth He in any man's legs. 

11 But the Lord's delight is in them that 
fear Him : and put their trust in His mercy. 



12 Praise the Lord, O Jerusalem : praise thy 
God, O Sion. 

13 For He hath made fast the bars of thy 
gates : and hath blessed thy children within thee. 

14 He maketh peace in thy borders : and filleth 
thee with the flour of wheat. 

15 He sendeth forth His commandment upon 
earth : and His word runneth very swiftly. 

16 He giveth snow like wool : and scattereth 
the hoar-frost like ashes. 

17 He casteth forth His ice like morsels : who 
is able to abide His frost 1 

18 He sendeth out His word, and melteth 
them : He bloweth with His wind, and the waters 
flow. 

19 He sheweth His word unto Jacob : His 
statutes and ordinances unto Israel. 

20 He hath not dealt so with any nation : 
neither have the heathen knowledge of His laws. 



THE CXLVIII. PSALM. 
Laudate Dominum. 

PRAISE the Lord of heaven : praise Him 
in the height. 



o 



Liturg. S>. 1. $. 
Saturday, Dedic. of 
Church, Vespers. 
Christmas, Corp. 
Chr., 1st Vespers. 



CXLVIII. 

Hist. Hagyai and 
Zechariah ; on the 
return of the Jews 
to Jerusalem under 
Ezra. 

Liturg. S>. 1- ®. 
Lauds, ferial and 
festival. Lauds of 
the departed. 



^Edificans Hierusalem Dominus : dispersiones 
Israelis congregabit. 

Qui sanat contritos corde : et alligat contri- 
tiones eorum. 

Qui numerat multitudinem stellarum : et omni- 
bus eis nomina vocat. 

Magnus Domintjs noster, et magna virtus Ejus : 
et sapientise Ejus non est numerus. 

Suscipiens mansuetos Domintjs :* humilians 
autem peccatores usque ad terrain. 

Prascinite Domino in confessione : psallite Deo 
nostro in cithara. 

Qui operit ccelum nubibus : et parat terras 
pluviam. 

Qui producit in montibus foenum : et herbam 
servituti hominum. 

Qui dat jumentis escam ipsorum : et pullis 
corvorum invocantibus Eum. 

Non in fortitudine equi voluntatem habebit : 
nee in tibiis viri beneplacitum erit Ei. 

Beneplacitum est Domino super timentes Eum : 
et in eis qui sperant super misericordia Ejus. 

PSALMUS CXLVII. 

IATJDA, Hierusalem, Dominum : lauda Deum 
^ tuum, Sion. 

Quoniam confortavit seras portarum tuarum : 
benedixit filiis tuis in te. 

Qui posuit fines tuos pacem : et adipe frumenti 
satiat te. 

Qui emittit eloquium Suum terras : velociter 
currit sermo Ejus. 

Qui dat nivem sicut lanam : nebulam sicut 
cinerem spargit. 

Mittit crystallum Suam sicut buccellas : ante 
faciem frigoris Ejus quis sustinebit 1 

Emittet verbum Suum, et liquefaciet ea : flabit 
spiritus Ejus, et fluent aqua?. 

Qui annuntiat verbum Suum Jacob : justitias 
et judicia Sua Israel. 

Non fecit taliter omni nationi : et judicia Sua 
non manifestavit eis. 



PSALMUS CXLVIII. 

IAUDATE Dominum de ccelis : 
^ in excelsis. 



laudate Eum 



and though no man could number the spiritual seed of Abra- 
ham more than he could count the stars, yet the Good Shep- 
herd knows all His sheep, and " calleth His own by name, 
and leadeth them out." Thus the Lord setteth up Him Who 
was " meek and lowly of heart" in an eternal kingdom, and 
bringeth the ungodly, Satan and his evil ministers, down to 
the ground in an everlasting destruction. 

Throughout this Psalm, as in many others, the blessings of 
supernatural grace are indicated by reference to those of 
natural provision. The clouds and rain represent the over- 
shadowing abundance of the dew of the Holy Spirit, causing 
the sacramental food of God's children to grow upon the 
mountain of His Church, the City set on an hill, the "great 
and holy mountain " where the prophet saw "the holy Jeru- 
salem descending out of Heaven from God." The "flour of 
wheat" with which Sion is filled when He maketh peace in 
her borders, signifies the Bread of Heaven which the Prince 
of Peace gives in His City of Peace. 

There are other allusions, moreover, which can scarcely be 
dissociated from our Lord, as when His word running very 
swiftly reminds us of the eternal WORD, the Sun of Right- 



eousness, Who gocth forth as a giant to run His course : or as 
when the giving of snow like wool recalls Him of Whom it is 
said that "His head and His hairs were white like wool, as 
white as snow." 

Thus we look, in this hymn of praise, to our Lord as the 
Source of all grace and strength in that City, the bars of 
whose gates He has made fast by sure foundation on Himself 
the Rock. No natural powers — such as animal strength — 
can win a place in that City, but only the fear of the Lord, 
and trust in His mercy. There He deals mercifully and 
graciously with the nation whom He has chosen to Himself 
to be His inheritance, giving them peace in their borders, and 
filling them with His grace, and shewing them His Word. 

PSALM CXLVIII. 

The three concluding Psalms of the Psalter have always 
been specially connected together in the mind of the ( Ihurch aa 
Alvoi, or " Lauds." They proclaim the final progress of the 

Church "from glory to glory," in the Mew Creation, the 
lu.'surrection, and the bli..sof Heaven. 



648 



€bc Psalms. 



30th Day. [Ps. 149.] 



2 Praise Him, all ye angels of His : praise 
Him, all His host. 

3 Praise Him, sun and moon : praise Him, all 
ye stars and light. 

4 Praise Him, all ye heavens ; and ye waters 
that are above the heavens. 

5 Let them praise the Name of the Lord : for 
He spake the ivord, and they were made ; He com- 
manded, and they were created. 

6 He hath made them fast for ever and ever : 
He hath given them a law which shall not be 
broken. 

7 Praise the Lord upon earth : ye dragons, 
and all deeps ; 

8 Fire and hail, snow and vapours : wind and 
storm, fulfilling His word; 

9 Mountains and all hills : fruitful trees and 
all cedars ; 

10 Beasts and all cattle : worms and feathered 
fowls ; 

11 Kings of the earth and all people : princes 
and all judges of the world ; 

12 Young men and maidens, old men and 
children, praise the Name of the Lord : for His 
Name only is excellent, and His praise above 
heaven and earth. 

13 He shall exalt the horn of His people ; all 
His saints shall praise Him : even the children of 
Israel, even the people that serveth Him. 



O 



THE CXLIX. PSALM. 

Cantate Domino. 

SING unto the Lord a new sons : let the 
congregation of saints praise Him. 



CXLIX. 

Hist. Haggai and 
Zecharinh ; on the 
return of the Jews 
to Jerusalem under 
Ezra. 

Liturg. S. g. ®- 
Lauds, ferial and 
festival. Lauds of 
the departed. 



Laudate Eum, omnes angeli Ejus : laudato 
Eum, omues virtutes Ejus. 

Laudate Eum, sol et luna : laudate Eum, 
omnes stellee et lumen. 

Laudate Eum, coeli ccelorum : et aqure omnes 
quae super ccelos sunt, laudent Nomen Domini. 

Quia Ipse dixit, et facta sunt : Ipse mandavit, 
et creata sunt. 

Statuit ea in reternum, et in speculum saeculi : 
prseceptuni posuit, et non praeteribit. 

Laudate Dominum de terra : dracones, et omnes 
abyssi ; 

Ignis, grando, nix, glacies, spiritus procellarum : 
qua? faciunt verbum Ejus. 

Montes, et omnes colles : ligna fructifera, et 
omnes cedri : 

Bestiee, et universa pecora : serpentes, et 
volucres pennatae : 

Beges terra?, et omnes populi : principes, et 
omnes judices terrse : 

Juvenes et virgines, senes cum junioribus, 
laudent Nomen Domini : quia exaltatuni est 
Nomen Ejus solius. 

Confessio Ejus super ccelum et terrain : et 
exaltavit cornu populi Sui. 

Hymnus omnibus Sanctis Ejus : filiis Israel, 
populo appropinquanti Sibi. 



PSALMUS CXLIX. 

CANTATE Domino canticum novum 
Ejus in ecclesia sanctorum. 



laus 



This, the first of the three, calls upon all created things to 
join their voices with the Church in Heaven and earth and 
praise the Lord of all, and is expanded in the Song of the 
Three Holy Children, the Benedicite omnia Opera of 
Morning Prayer. The mystery of a sympathy between all 
the works of God, animate and inanimate, is frecruently 
referred to in the Psalms and elsewhere. When the Lord 
answered Job out of the whirlwind, He spake of the founda- 
tion of the earth by Himself : "when the morning stars sang 
together, and all the sons of God shouted for joy." [Job 
xxxviii. 7.] When man fell, God said, "Cursed is the ground 
for thy sake," and St. Paul declares that the whole Creation 
groaneth and travaileth together, waiting for the adoption 
and redemption of man by the work of Christ. When, there- 
fore, the Incarnation had changed the face of things, there 
was, doubtless, a participation even of the lower world of 
Creation in the blessings and joy which it brought, according 
to the prophecy, " The mountains and the hills shall break 
forth before you into singing, and all the trees of the field 
shall clap their hands. " [Isa. lv. 12.] " Sing, ye heavens ; 
for the Lord hath done it : shout, ye lower parts of the earth : 
break forth into singing, ye mountains, forest, and every 
tree therein : for the Lord hath redeemed Jacob, and glorified 
Himself in Israel." [Isa. xliv. 23.] 

PSALM CXLIX. 

The last verse of the preceding Psalm forms the theme 
out of which this one is developed. For the congregation of 
saints is the Church of Christ, the spiritual children of Israel : 
the Israel whom Christ has made anew ; the children of the 
Xew Jerusalem of which He is the King: the "servants" 
that "shall serve Him." 

The fifth verse plainly gives the key to the prophetic 
meaning of the Psalm as a hymn of joy for those who sleep in 
the Lord Jesus in the day of the general Resurrection : " Thy 
dead men shall live, together with My dead body shall they 
arise. Awake and sing, ye that dwell in dust : for thy dew 
is as the dew of herbs, and the earth shall cast out the dead." 



Perhaps it is within the proper bounds of allegorical inter- 
pretation to consider the "two-edged sword" as the Cross of 
Victory, the banner of the Church's final triumph over evil. 
Yet it must be remembered that our Lord prophesied to His 
Apostles that they should " sit on twelve thrones judging the 
twelve tribes of Israel," and that St. Paul wrote, " Do ye not 
know that the saints shall judge the world ? " Three times 
also in the Revelation our Lord is repi-esented as having a 
sharp two-edged sword, this being twice said to proceed out 
of His mouth [Rev. i. 16 ; xix. 15], when He goes forth to 
judgement as the WORD of God. Such words as those of this 
Psalm may therefore reveal that in the final triumph of the 
glorified Church it will be a partaker with Christ in His work 
of judgement. 

PSALM CL. 

The last Psalm is one which prefigures the song of praise 
that will rise before the Throne of God when there shall be no 
more curse, when evil no longer has a place in the City of God, 
and tears and sorrow shall be known in it no more. Hence 
the last verse of the preceding Psabn is again taken up by the 
first of that which follows ; and the " honour of God's saints " 
is identified with that glory of which Daniel sjioke when he 
prophesied, "They that be wise shall shine as the brightness 
of the firmament " [Dan. xii. 3], and our Lord when He said, 
"Then shall the righteous shine forth as the sun in the King- 
dom of their Father." [Matt. xiii. 43.] 

For the Church has arrived at the end of her Militant and 
her waiting condition, and is henceforth to praise God in His 
inner Sanctuary, the Heavenly Jerusalem in which there is 
' ' no temple, " ' ' for the Lord God Almighty and the Lamb are 
the temple of it. " There will the saints remember the "noble 
acts" of the Lord, singing to the "harps of God" the "song 
of Moses the servant of God, and the song of the Lamb, saying, 
Great and marvellous are Thy works, Lord God Almighty ; 
just and true are Thy ways, Thou King of Saints. " 

Thus the songs of David and of the Temple have become the 
songs of Christ and of the Church Militant. Thus will the same 



30th Day. [Ps. 150.] 



Cf)e Psalms. 



649 



2 Let Israel rejoice in Him that made him : 
and let the children of Sion be joyful in their 
King. 

3 Let them praise His Name in the dance : let 
them sing praises unto Him with tabret and 
harp. 

4 For the Lord hath pleasure in His people : 
and helpeth the meek-hearted. 

5 Let the saints be joyful with glory : let them 
rejoice in their beds. 

6 Let the praises of God be in their mouth : 
and a two-edged sword in their hands ; 

7 To be avenged of the heathen : and to 
rebuke the people ; 

8 To bind their kings in chains : and their 
nobles with links of iron. 

9 That they may be avenged of them, as it is 
written : Such honour have all His saints. 



o 



THE CL. PSALM. 

Laudate Dominum. 

PRAISE God in His holiness : praise Him 
in the firmament of His power. 

2 Praise Him in His noble acts : praise Him 
according to His excellent greatness. 

3 Praise Him in the sound of the trumpet : 
praise Him upon the lute and harp. 

4 Praise Him in the cymbals and dances : 
praise Him upon the strings and pipe. 

5 Praise Him upon the well-tuned cymbals : 
praise Him upon the loud cymbals. 

6 Let every thing that hath breath : praise the 
Lord. 



CL. 

Hist Haggai and 
Zechariah ; on the 
return of the Jews 
to Jerusalem under 
Ezra. 

Liturg. «, g. ®. 
Lauds, ferial and 
festival. Lauds of 
the departed. 



Lsetetur Israel in Eo Qui fecit eum 
Sion exsultent in Piege suo. 



et filii 



Laudent Norn en Ejus in choro : in tympano et 
psalterio jjsallant Ei. 

Quia beneplacitum est Domino in populo Suo : 
et exaltavit mansuetos in salutem. 

Exsultabunt sancti in gloria : lastabuntur in 
cubilibus suis. 

Exsultationes Dei in gutture eorum : et gladii 
ancipites in manibus eorum. 

Ad faciendam vindictam in nationibus : increpa- 
tiones in populis. 

Ad alligandos reges eorum in compedibus : et 
nobiles eorum in manicis ferreis. 

Ut faciant in eis judicium conscriptum : gloria 
haec est omnibus Sanctis Ejus. 



PSALMUS CL. 

IAUDATE Dominum in Sanctis Ejus : laudate 
-J Eum in firmamento virtutis Ejus. 

Laudate Eum in virtutibus Ejus : laudate Eum 
secundum multitudinem magnitudinis Ejus. 

Laudate Eum in sono tubas : laudate Eum in 
psalterio et cithara. 

Laudate Eum in tympano et choro : laudate 
Eum in chordis et organo. 

Laudate Eum in cymbalis benesonantibus ; 
laudate Eum in cymbalis jubilationis : omnis 
spiritus laudet Dominum. 



strains sound in the hymns of the Church Triumphant. And 
thus shall the last words of the last Psalm receive that further, 
most glorious, fulfilment which was foreshadowed to St. John 
when the door was opened in Heaven : "And every creature 



which is in Heaven, and on the earth, and under the earth, and 
such as are in the sea, and all that are in them, heard I saying, 
Blessing, and honour, and glory, and power, be unto Him that 
sittetli upon the throne, and unto the Lamb for ever and ever." 



Alleluia, foe the Lord God Omnipotent eeigneth. 



FORMS OF PRATER TO BE USED AT SEA. 



^f The Morning and Evening Service to be used daily 
at Sea shall be the same which is appointed in the 
Book of Common Prayer. 

^[ These two following Prayers ai - e to be also used in 
her Majesty's Navy every day. 

O ETERNAL Lord God, Who alone spreadest 
out the heavens, and rulest the raging of 
the sea ; Who hast compassed the waters with 
bounds until day and night come to an end ; Be 
pleased to receive into Thy Almighty and most 
gracious protection the persons of us Thy servants, 
and the Fleet in which we serve. Preserve us 
from the clangers of the sea, and from the vio- 
lence of the enemy ; that we may be a safeguard 
unto our most gracious Sovereign Lady, Queen 
VICTORIA, and her "Dominions, and a security 
for such as pass on the seas upon their lawful 



a "Kingdoms" in 
the MS. and the 
Sealed Books. 



occasions ; that the inhabitants of our Island may 
in peace and quietness serve Thee our God ; and 
that we may return in safety to enjoy the bless- 
ings of the land, with the fruits of our labours, 
and with a thankful remembrance of Thy mercies 
to praise and glorify Thy holy Name ; through 
Jesus Christ our Lord. Amen. 

The Collect. 

PEEVENT us, Lord, in all our doings, 
with Thy most gracious favour, and further 
us with Thy continual help ; that in all our works 
begun, continued, and ended in Thee, we may 
glorify Thy holy Name, and finally by Thy mercy 
obtain everlasting life ; through Jesus Christ 
our Lord. Amen. 



*\ Prayers to be used in Storms at Sea. 

OMOST powerful and glorious Lord God, at 
Whose command the winds blow, and lift 
up the waves of the sea, and Who stillest the 
rage thereof ; We Thy creatures, but miserable 
sinners, do in this our great distress cry unto 
Thee for help : Save, Lord, or else we perish. 
We confess, when we have been safe, and seen all 
things quiet about us, we have forgot Thee our 
God, and refused to hearken to the still voice of 
Thy word, and to obey Thy commandments : But 
now we see how terrible Thou art in all Thy 
works of wonder; the great God to be feared 
above all : And therefore we adore Thy Divine 
Majesty, acknowledging Thy power, and implor- 
ing Thy goodness. Help, Lord, and save us for 
Thy mercy's sake in Jesus Christ Thy Son, our 
Lord. Amen. 

Or this. 

OMOST glorious and gracious Lord God, 
Who dwellest in heaven, but beholdest all 
things below ; Look down, we beseech Thee, and 
hear us, calling out of the depth of misery, and 
out of the jaws of this death, which is ready now 
to swallow us up : Save, Lord, or else Ave perish. 
The living, the living, shall praise Thee. O send 
Thy word of command to rebuke the raging 
winds, and the roaring sea; that we, being 
delivered from this distress, may live to serve 
Thee, and to glorify Thy Name all the days of 



our life. Hear, Lord, and save us, for the 
infinite merits of our blessed Saviour, Thy Son, 
our Lord Jesus Christ. Amen. 

^f The Prayer to be said before a Fight at Sea 
against any Enemy. 

OMOST powerful and glorious Loed God, 
the Lord of hosts, that rulest and com- 
mandest all things ; Thou sittest in the throne 
judging right, and therefore we make our address 
to Thy Divine Majesty in this our necessity, that 
Thou wouldest take the cause into Thine own 
hand, and judge between us and our enemies. 
Stir up Thy strength, O Lord, and come and 
help us ; for Thou givest not alway the battle to 
the strong, but canst save by many or by few. 
O let not our sins now cry against us for ven- 
geance ; but hear us Thy poor servants begging 
mercy, and imploring Thy help, and that Thou 
wouldest be a defence unto us against the face of 
the enemy. Make it appear that Thou art our 
Saviour and mighty Deliverer, through Jesus 
Christ our Lord. Amen. 

^T Short Prayers for single persons, that cannot meet 
to join in Prayer with others, by reason of the 
Fight, or Storm. 

General Prayers. 

IORD, be merciful to us sinners, and save us 
■A for Thy mercy's sake. 



PRAYERS TO BE USED AT SEA. 
These forms of Prayer were composed, and inserted here at 
the Revision of 1661. They w 7 ere probably written or com- 
piled by Bishop Sanderson, 1 who "did also," says Walton, 

1 The examination and revision of them was committed by Convocation 
to Stern, Bishop of Carlisle, on September 27, 1601. 



"by desire of the Convocation, alter and add to the forms of 
Prayers to be used at sea, now taken into the Service Book " 
[Walton's Life of Sanderson], but they have not been traced 
in any older form, and those portions which are not taken from 
other divisions of the Prayer Book are probably original com 
positions drawn up for the occasion. They are mentioned in 
the Preface as one of the additions which it was thought ex- 



jForms of praper to oe useu at ®ea. 



651 



Thou art the great God, that hast made and 
rulest all things : O deliver us for Thy Name's 
sake. 

Thou art the great God to be feared above all : 
O save us, that we may praise Thee. 

Special Prayers with respect to the Enemy. 

THOU, O Lord, art just and powerful : O 
defend our cause against the face of the 
enemy. 

God, Thou art a strong tower of defence to 
all that flee unto Thee : O save us from the vio- 
lence of the enemy. 

Lord of hosts, fight for us, that we may 
glorify Thee. 

O suffer us not to sink under the weight of our 
sins, or the violence of the enemy. 

Lord, arise, help us, and deliver us for Thy 
Name's sake. 

Short Prayers in respect of a Storm. 

THOU, Lord, that stillest the raging of the 
sea, hear, hear us, and save us, that we 
perish not. 

blessed Saviour, that didst save Thy dis- 
ciples ready to perish in a storm, hear us, and 
save us, we beseech Thee. 
Lord, have mercy upon us. 

Christ, have mercy upon us. 
Lord, have mercy upon us. 
O Lord, hear us. 

Christ, hear us. 
God the Father, God the Son, God the Holy 
Ghost, have mercy upon us, save us now and 
evermore. Amen. 

OUR Father, Which art in heaven, Hallowed 
be Thy Name. Thy kingdom come. Thy 
will be done in earth, As it is in heaven. Give 
us this day our daily bread. And forgive us our 
trespasses, As we forgive them that trespass 



against us. And lead us not into temptation ; 
But deliver us from evil : For Thine is the king- 
dom, The power, and the glory, For ever and 
ever. Amen. 

^f When there shall be imminent danger, as many as 
can be spared from necessary service in the Ship 
shall be called together, and make an humble 
Confession of their sin to God : In which every 
one ought seriously to reflect upon those particular 
sins of which his conscience shall accuse him ; 
saying as followeth, 

The Confession. 
ALMIGHTY God, Father of our Lord Jesus 
-£a_ Christ, Maker of all things, Judge of all 
men ; We acknowledge and bewail our manifold 
sins and wickedness, Which we, from time to 
time, most grievously have committed, By 
thought, word, and deed, Against Thy Divine 
Majesty, Provoking most justly Thy wrath and 
indignation against us. We do earnestly repent, 
And are heartily sorry for these our misdoings ; 
The remembrance of them is grievous unto us ; 
The burden of them is intolerable. Have mercy 
upon us, Have mercy upon us, most merciful 
Father ; For Thy Son our Lord Jesus Christ's 
sake, Forgive us all that is past ; And grant that 
we may ever hereafter Serve and please Thee In 
newness of life, To the honour and glory of Thy 
Name; Through Jesus Christ our Lord. 
Amen. 

^f Then shall the Priest, if there be any in the Ship, 
pronounce this Absolution. 

ALMIGHTY God, our heavenly Father, Who 
-£-^- of His great mercy hath promised for- 
giveness of sins to all them that with hearty 
repentance and true faith turn unto Him ; Have 
mercy upon you ; pardon and deliver you from 
all your sins ; confirm and strengthen you in all 
goodness, and bring you to everlasting life ; 
through Jesus Christ our Lord. Amen. 



Thanksgiving after a Storm. 
Jubilate Deo. (~\ BE joyful in God, all ye lands : 
Ps. lxvi. \_J sing praises unto the honour of 

His Name, make His praise to be glorious. 

Say unto God, how wonderful art Thou 
in Thy works : through the greatness of Thy 
power shall Thine enemies be found liars unto 
Thee. 

For all the world shall worship Thee : sing of 
Thee, and praise Thy Name. 

O come hither, and behold the works of God : 
how wonderful He is in His doing toward the 
children of men. 

He turned the sea into dry land : so that they 
went through the water on foot ; there did we 
rejoice thereof. 



He ruleth with His power for ever ; His eyes 
behold the people : and such as will not believe 
shall not be able to exalt themselves. 

praise our God, ye people : and make the 
voice of His praise to be heard ; 

Who holdeth our soul in life : and suffereth 
not our feet to slip. 

For Thou, O God, hast proved us : Thou also 
hast tried us, like as silver is tried. 

Thou broughtest us into the snare : and laidest 
trouble upon our loins. 

Thou sufferedst men to ride over our heads : 
we went through fire and water, and Thou 
broughtest us out into a wealthy place. 

1 will go into Thine house with burnt-offerings : 
and will pay Thee my vows, which I promised 



pedient to make, but no further light is thrown upon then- 
origin. The only parallel to them in the ancient services is a 
Missa pro Naviganlibus, but this is not represented in any of 
the present forms. 

It is not unlikely that they were suggested by a " Supply 
of Prayer for the Ships that want Ministers to pray with them, " 
which was set forth by the rebel Parliament as a supplement 



to the "Directory of Public Worship," intended by them to 
supersede the Prayer Book. In the preface to this it is stated 
that the Common Prayer is still used on board ship, though 
" for many weighty reasons abolished:" and to prevent the 
necessity of using it any longer "it hath been thought lit to 
frame some prayers agreeing with the Directory established 
by Parliament. " 



65^ 



jforms of Praper to be usco at §>ca. 



with my lips, and spake with my mouth, when I 
was in trouble. 

I will offer unto Thee fat burnt-sacrifices, with 
the incense of rams : I will offer bullocks and 
goats. 

come hither, and hearken, all ye that fear 
God : and I will tell you what He hath done for 
my soul. 

1 called unto Him with my mouth : and gave 
Him praises with my tongue. 

H I incline unto wickedness with mine heart : 
the Lord will not hear me. 

But God hath heard me : and considered the 
voice of my prayer. 

Praised be God Who hath not cast out my 
prayer : nor turned His mercy from me. 

Glory be to the Father, and to the Son : and 
to the Holy Ghost ; 

As it was in the beginning, is now, and ever 
shall be : world without end. Amen. 



Confltemini Do- 
mino. Ps. cvii 



OGIVE thanks unto the Lord, 
for He is gracious : and His 
mercy endureth for ever. 

Let them give thanks whom the Lord hath re- 
deemed : and delivered from the hand of the enemy; 

And gathered them out of the lands, from the 
east, and from the west : from the north, and 
from the south. 

They went astray in the wilderness out of the 
way : and found no city to dwell in ; 

Hungry and thirsty : their soul fainted in them. 

So they cried unto the Lord in their trouble : 
and He delivered them from their distress. 

He led them forth by the right way : that they 
might go to the city where they dwelt. 

O that men would therefore praise the Lord 
for His goodness : and declare the wonders that 
He doeth for the children of men ! 

For He satisfieth the empty soul : and filleth 
the hungry soul with goodness. 

Such as sit in darkness, and in the shadow of 
death : being fast bound in misery and iron ; 

Because they rebelled against the words of the 
Lord : and lightly regarded the counsel of the 
Most Highest ; 

He also brought down their heart through 
heaviness : they fell down, and there was none 
to help them. 

So when they cried unto the Lord in their 
trouble : He delivered them out of their distress. 

For He brought them out of darkness, and out 
of the shadow of death : and brake their bonds 
in sunder. 

O that men would therefore praise the Lord 
for His goodness : and declare the wonders that 
He doeth for the children of men ! 

For He hath broken the gates of brass : and 
smitten the bars of iron in sunder. 

Foolish men are plagued for their offence : and 
because of their wickedness. 



Their soul abhorred all manner of meat : and 
they were even hard at death's door. 

So when they cried unto the Lord in their 
trouble : He delivered them out of their distress. 

He sent His word, and healed them : and they 
were saved from their destruction. 

O that men would therefore praise the Lord 
for His goodness : and declare the wonders that 
He doeth for the children of men ! 

That they would offer unto Him the sacrifice of 
thanksgiving : and tell out His works with gladness ! 

They that go down to the sea in ships : and 
occupy their business in great waters ; 

These men see the works of the Lord : and 
His wonders in the deep. 

For at His word the stormy wind ariseth : 
which lifteth up the waves thereof. 

They are carried up to the heaven, and down 
again to the deep : their soul melteth away 
because of the trouble. 

They reel to and fro, and stagger like a drunken 
man : and are at their wits' end. 

So when they cry unto the Lord in their 
trouble : He delivereth them out of their distress. 

For He maketh the storm to cease : so that 
the waves thereof are still. 

Then are they glad, because they are at rest : 
and so He bringeth them unto the haven where 
they would be. 

O that men would therefore praise the Lord 
for His goodness : and declare the wonders that 
He doeth for the children of men ! 

That they would exalt Him also in the con- 
gregation of the people : and praise Him in the 
seat of the elders ! 

Who turneth the floods into a wilderness : and 
drieth up the water-springs. 

A fruitful land maketh He barren : for the 
wickedness of them that dwell therein. 

Again, He maketh the wilderness a standing 
water : and water-springs of a dry ground. 

And there He setteth the hungry : that they 
may build them a city to dwell in ; 

That they may sow their land, and plant vine- 
yards : to yield them fruits of increase. 

He blesseth them, so that they nraltiply ex- 
ceedingly : and suffereth not their cattle to 
decrease. 

And again, when they are minished, and 
brought low : through oppression, through any 
plague, or trouble ; 

Though He suffer them to be evil intreated 
through tyrants : and let them wander out of the 
way in the wilderness ; 

Yet helpeth He the poor out of misery : and 
maketh Him households like a flock of sheep. 

The righteous will consider this, and rejoice : 
and the mouth of all wickedness shall be stopped. 

Whoso is wise will ponder these things : and 
they shall understand the loving-kindness of the 
Lord. 



On the restoration of the Prayer Book it was probably felt 
that the great increase of the Navy through the regular levy 
of "ship money" during Cromwell's time had made some 
special prayers of this kind desirable. 

The prayers are for " occasional " use, with the exception 
of the first two : and all that calls for notice is the fact that 



they are framed on the strict principles of the Church of Eng- 
land. Confession and Absolution are appointed, in extreme 
danger, as a reality to which men will be glad to fly when 
their souls are about to appear suddenly before God. The 
responsive form is kept up tln-oughout : and the ' ' Hymns of 
Praise and Thanksgiving, " as well as the use of the Te Deum 



jrornts of Prapcr to oe usco at %>ta. 



653 



Glory be to the Father, and to the Son : and 
to the Holy Ghost ; 

As it was in the beginning, is now, and ever 
shall be : world without end. Amen. 

Collects of Thanksgiving. 

OMOST blessed and glorious Lord God, 
Who art of infinite goodness and mercy ; 
We Thy poor creatures, whom Thou hast made 
and preserved, holding our souls in life, and now 
rescuing us out of the jaws of death, humbly pre- 
sent ourselves again before Thy Divine Majesty, 
to offer a sacrifice of praise and thanksgiving, for 
that Thou heardest us when we called in our 
trouble, and didst not cast out our prayer, which 
we made before Thee in our great distress : even 
when we gave all for lost, our ship, our goods, 
our lives, then didst Thou mercifully look upon 
us, and wonderfully command a deliverance ; for 
which we, now being in safety, do give all praise 
and glory to Thy holy Name ; through Jesus 
Christ our Lord. Amen. 

Or this : 

OMOST mighty and gracious good God, Thy 
mercy is over all Thy works, but in special 
manner hath been extended toward us, whom 
Thou hast so powerfully and wonderfully de- 
fended. Thou hast shewed us terrible things, 
and wonders in the deep, that we might see how 
powerful and gracious a God Thou art ; how able 
and ready to help them that trust in Thee. Thou 
hast shewed us how both winds and seas obey 
Thy command ; that we may learn, even from 
them, hereafter to obey Thy voice, and to do Thy 
will. We therefore bless and glorify Thy Name, 
for this Thy mercy in saving us, when we were 
ready to perish. And, we beseech Thee, make 
us as truly sensible now of Thy mercy, as we 
were then of the danger : And give us hearts 
always ready to express our thankfulness, not 
only by words, but also by our lives, in being 
more obedient to Thy holy commandments. Con- 
tinue, we beseech Thee, this Thy goodness to us ; 
that we, whom Thou hast saved, may serve Thee 
in holiness and righteousness all the days of our 
life ; through Jesus Christ our Lord and 
Saviour. A men. 

A Hymn of Praise and Thanksgiving after a dangerous 
Tempest. 

OCOME, let us give thanks unto the Lord, 
for He is gracious : 



and His mercy endureth 



for ever. 



! Ps. 48. I ; 107. 



4Ps. 


145- 8. 


cFs. 


103. 10. 


dl's. 


103. 11. 


sPs. 


116, 3 ; 107. 18 


rrs. 


1=4- 4. 3- 


<rrs. 


107. 25. 


h Ps. 


107. 26, 28. 



i Ps. 66. 19, 20 ; 145. 
19- 



.£Ps. 107. 29 ; 147. 15. 



/ Ps. 107. 13. 



jft Ps. 68. 19, 20. 



n Ps. 92. 4. 



Ps. 72. 18, 19. 
p Ps. 106. 48. 



q Ps. 107. I. 



Great is the Lord, and greatly to be praised ; 
let the redeemed of the Lord say so : whom He 
hath delivered from the merciless rage of the sea. 

b The Lord is gracious and full of compassion : 
slow to anger, and of great mercy. 

c He hath not dealt with us according to our sins : 
neither rewarded us according to our iniquities. 

d But as the heaven is high above the earth : 
so great hath been His mercy towards us. 

' We found trouble and heaviness : we were 
even at death's door. 

f The waters of the sea had well nigh covered 
us : the proud waters had well nigh gone over 
our soul. 

B The sea roared : and the stormy wind lifted 
up the waves thereof. 

; ' We were carried up as it were to heaven, and 
then down again into the deep : our soul melted 
within us, because of trouble ; 

Then cried we unto Thee, O Lord : and Thou 
didst deliver us out of our distress. 

1 Blessed be Thy Name, Who didst not despise 
the prayer of Thy servants : but didst hear our 
cry, and hast saved us. 

*Thou didst send forth Thy commandment : 
and the windy storm ceased, and was turned into 
a calm. 

' O let us therefore praise the Lord for His 
goodness : and declare the wonders that He 
hath done, and still doeth for the children of men. 

'"Praised be the Lord daily : even the Lord 
that helpeth us, and poureth His benefits upon 
us. 

He is our God, even the God of Whom cometh 
salvation : God is the Lord by Whom we have 
escaped death. 

" Thou, Lord, hast made us glad through the 
operation of Thy hands : and we will triumph in 
Thy praise. 

"Blessed be the Lord God : even the Lord 
God, Who only doeth wondrous things ; 

•"And blessed be the Name of His Majesty for 
ever : and let every one of us say, Amen, Amen. 

Glory be to the Father, and to the Son : and 
to the Holy Ghost ; 

As it was in the beginning, is now, and ever 
shall be : world without end. Amen. 

2 Cor. xiii. 

THE grace of our Lord Jesus Christ, and the 
love of God, and the fellowship of the Holy 
Ghost, be with us all evermore. Amen. 



After Victory or Deliverance from an Enemy. 



A Psalm or Hymn of Praise and Thanksgiving after 
Victory. 

IF the Lord had not been on our side, now 
may we say : if the Lord Himself had not 
been on our side, when men rose up against us ; 



r Ps. 124. 3. 



s Ps. 124. 1, 2. 
t Ps. 124. 4, 5. 



r They had swallowed us up quick : when they 
were so wrathfully displeased at us. 

'Yea, the waters had drowned us, and the stream 
had gone over our soul : the deep waters of the 
proud had gone over our soul. 



after victory, presuppose a choral use of the Church's ser- 
vices. Some of the Prayers are evidently intended to be used 
in the same manner and place as the " Occasional Prayers and 
Thanksgivings," the ordinary daily Service being directed to 
be used both by the Rubric at the head of these Forms, and 



by the first of the "Articles of War." The latter is as 
follows : — 

"Officers arc to cause Public Worship, according to the 
Liturgy of the Church of England, to be solemnly performed 
in their ships, and take care that prayers and preaching by 



654 



jFormjs of Ipraper to oe uset) at ^>ca. 



But praised be the Lord : Who hath not given 
us over as a prey unto them. 

" The Lord liath wrought : a mighty salvation 
for us. 

*We gat not this by our own sword, neither 
was it our own arm that saved us : but Thy 
right hand, and Thine arm, and the light of Thy 
countenance, because Thou hadst a favour unto us. 

c The Lord hath appeared for us : the Lord 
hath covered our heads, and made us to stand in 
the day of battle. 

The Lord hath appeared for us : the Lord 
hath overthrown our enemies, and dashed in 
pieces those that rose up against us. 

d Therefore not unto us, O Lord, not unto us : 
but unto Thy Name be given the glory. 

e The Lord hath done great things for us : the 
Lord hath done great things for us, for which we 
rejoice. 

y Our help standeth in the Name of the Lord : 
Who hath made heaven and earth. 

* Blessed be the Name of the Lord : from this 
time forth for evermore. 

Glory be to the Father, and to the Son : and 
to the Holy Ghost ; 

As it was in the beginning, is now, and ever 
shall be : world without end. Amen. 



a i Sam. 19. 
b Ps. 44- 3- 



c Ps. 140. 7. 



rfPs. 115. I. 
t Ps. 126. 3, 4. 

/Ps. 1=4- 7- 
g PS. 113. 2. 



^f After this Hymn may be sung the Te Deum. 
If Then this Collect. 

O ALMIGHTY God, the Sovereign Com- 
mander of all the world, in Whose hand is 
power and might which none is able to with- 
stand ; We bless and magnify Thy great and 
glorious Name for this happy victory, the whole 
glory whereof we do ascribe to Thee, Who art 
the only giver of victory. And, we beseech 
Thee, give us grace to improve this great mercy 
to Thy glory, the advancement of Thy Gospel, 
the honour of our Sovereign, and, as much as in 
us lieth, to the good of all mankind. And, we 
beseech Thee, give us such a sense of this great 
mercy, as may engage us to a true thankfulness, 
such as may appear in our lives by an humble, 
holy, and obedient walking before Thee all our 
days, through Jesus Christ our Lord ; to Whom 
with Thee and the Holy Spirit, as for all Thy 
mercies, so in particular for this victory and 
deliverance, be all glory and honour, world with- 
out end. Amen. 

2 Cor. xiii. 

THE grace of our Lord Jesus Christ, and 
the love of God, and the fellowship of the 
Holy Ghost, be with us all evermore. Amen. 



At the Burial of their Dead at Sea. 



^f The Office in the Common Prayer-book may be used ; 
Only instead of these words [ We therefore commit 
his body to the ground, earth to earth, etc.] say, 

WE therefore commit his body to the deep, to 
be turned into corruption, looking for the resur- 
rection of the body, (when the sea shall give up 



her dead,) and the life of the world to come, 
through our Lord Jesus Christ ; Who at His 
coming shall change our vile body, that it may 
be like His glorious body, according to the 
mighty working whereby He is able to subdue 
all things to Himself. 



the chaplains be performed diligently, and that the Lord's 
Day be observed." 

It is worthy of notice that the form with which the body 
is committed to the deep in the Burial Service differs from 
the older form in an important particular, "looking for the 
resurrection of the body .... and the life of the world to 
come," being substituted for " in sure and certain hope of the 



resurrection to eternal life." This change has been adopted 
in the American Book of Common Prayer. The difference is 
only a verbal one, but circumstances have given it importance : 
and the words above have often been quoted as if they had 
originated in America instead of in our own revision of 1661 ; 
and with (as is probable) so Catholic-minded a Churchman as 
Bishop Sanderson. 



AN INTRODUCTION TO THE ORDINAL. 



§ The Origin of the Ministry. 

The fundamental principle of the Christian Ministry is 
that it is derived from our Blessed Lord Himself, Who be- 
came the Fountain of all ministerial authority and power 
through the Offering of that " full, perfect, and sufficient sacri- 
fice, oblation, and satisfaction for the sins of the whole world " 
which constituted Him the Eternal High Priest of the New 
Dispensation. 

He gave an earnest of a permanent ministry, thus deriving 
its authority and power from Him, when He sent forth the 
twelve Apostles and the seventy Evangelists on their tem- 
porary mission during the time of His own personal Ministry : 
He promised His perpetual Presence with such a ministry 
when He declared to the Apostles, " Lo, I am with you 
alway, even unto the end of the world " [Matt, xxviii. 20] : 
and He established the twelve as the chief ministerial 
channels through which ministerial life was to flow when, 
having stated their commission "as My Father hath sent Me, 
even so send I you," He ordained them by breathing into 
them the breath of that ministerial life, and said unto them, 
" Receive ye the Holy Ghost. Whose soever sins ye remit, 
they are remitted unto them ; and whose soever sins ye re- 
tain, they are retained." [John xx. 22, 23.] 

The twelve, thus commissioned and ordained by the Great 
High Priest, had other and special work to do in continuation 
of His, for which they received special gifts on the Day of 
Pentecost : but the ordinary ministerial gift was bestowed 
upon them by Christ before His Ascension, and in such a 
manner that they were able, even before the Day of Pentecost, 
to ordain Matthias as one of their number [Acts i. 22, 26], 
upon whom, thus ordained, the Pentecostal gifts came as upon 
themselves. 

But as the number of Christians increased, the twelve 
Apostles found themselves too few to fulfil all the ministerial 
duties of the Christian bod)' ; and in the exercise of the 
authority given to them by Christ — given either generally in 
the words, " As My Father hath sent Me, so send I you," or 
in some more detailed instractions not recorded — they dele- 
gated j>art of their ministry to seven others, whom they 
called, not "Apostles," but "Deacons" [Acts vi. 6], or 
"Ministers to Apostles," who seem to have held an office 
relatively to the Apostolate similar to that which the Apostles 
themselves had held relatively to Christ during His personal 
Ministry. [Acts vi. 8 ; viii. 5 ; xiii. 5 ; 1 Cor. xii. 28.] 

At a later time the sphere of ministerial work was still 
further extended, and it became necessary to appoint per- 
manent and stationary ministers in the local churches which 
the Apostles organized. These were called ' ' presbyters " or 
"elders" [Acts xi. 30] — the Greek word presbyter becoming 
in English "priest" — whose office was that of ministering 
to particular congregations, for which panose they were 
"ordained in every church" [Acts xiv. 23; xv. 2, 4, 6, 22, 
23], each to remain among his own particular flock ; while 
the duty of the Apostles called them from one place to 
another, as having " the care of all the churches." [2 Cor. xi. 
28.] 

Later still, as the number of local churches increased, and 
with them the number of presbyters, while at the same time 
the number of the Apostles diminished, it became necessary 
to provide for the government of these bodies and their 
ministers, and also to provide for a continuance of ministers 
when the Apostles, who alone were ordainers at first, should 
all have departed from the world. For this purpose men were 
ordained who were called "Overseers," the Greek word for 
overseer having since been transformed from Episeopos into 
Biscop and "Bishop." The existence of such Bishops, as 
early at least as a.d. 65, is shewn by St. Paul's pastoral 
Epistles, in which he speaks of "the office of a bishop" as if 
it was already familiar to the Church [1 Tim. iii. 1], and 
indicates among its duties the ordination of priests [Titus 



i. 5], the discipline of them [1 Tim. v. 1], and that of ordina- 
tion in genei-al. [1 Tim. v. 22.] 

This sketch of Scriptural evidence on the subject shews that 
a ministerial organization was developed during the lifetime 
of the Apostles in which two special features are discernible : 
first, that of fixed ministration by one order of persons called 
Presbyters or Priests in particular churches ; and secondly, 
that of ministration by another order of persons called Bishops, 
to whom the duties of discipline and ordination were assigned. 
To these special features of the New Testament ministry may 
be added a third, that of ministration to and for other ministers 
by an order of persons called Deacons. 

The succession of this ministry of the Church from our 
Lord, through the Apostles, may be traced in the Church of 
England — as in many other Catholic Churches — with great 
clearness ; and the Chart on the following page will shew the 
principal channels through which the Apostolic life of the 
ministry has flowed down to our present Bishops. 

The three orders whose Scriptural and Divine origin has 
been indicated above are named in the earliest Christian 
records subsequently to the time of the Apostles which 
we possess : as by St. Ignatius in several of his Epistles, 
by St. Irenaeus in his book on Heresies (where he gives 
a list of the Bishops of Rome from the Apostles' time to 
his own), by St. Clement of Alexandria in his book called 
The Pcedagogue [iii. 12], by Tertullian [de Fuga, xi.], and 
by St. Cyprian in many of his Epistles and Treatises. From 
their days, that is, from about a century and a half after the 
Apostolic age, and especially in the Ecclesiastical Histories 
of Eusebius and his successors, there are abundant references 
to the ministerial system of Christianity, which shew beyond 
doubt that ' ' from the Apostles' time there have been these 
Orders of Ministers in Christ's Church : Bishops, Priests, and 
Deacons." 

In the same way it may be shewn that the continuation of 
the Christian ministry by ordination was always accounted 
the work of Bishops, and Bishops only, in the ancient ages of 
the Church. In the Eastern Church the essential power of 
ordination has always been reserved to Bishops exclusively, 
and it was not until the fourth century that the African 
Church permitted Priests to lay on their hands with the 
Bishops in the ordination of Priests : nor after this rule was 
adopted by the Western Church is there any example in 
ecclesiastical history of ordination by any but Bishops only, 
as their proper and peculiar function, confirmed by the ancient 
Apostolical Canons and Constitutions, by the Councils of 
Ancyra, Antioch, c. ix., Sardica, c. xix., Alexandria, Nicasa, 
c. xix., Chalcedon, c. xi., VI. Trullo, c. xxxvii., Constanti- 
nople, Orange, II. Orleans, c. iii., Braga, c. iii., Cealchythe, 
c. vi., Dalmatia, c. ii., and Seville, c. vi. ; by the testimonies 
of the Fathers, St. Athanasius [II. Apol. c. AtJian.], St. 
Chrysostom [in Phil., Horn. i. in 1 Tim. iii.], St. Augustine 
[de Hcer. c. Iii.], St. Epiphanius, St. Jerome [Epist. ad 
Evang. ci.], St. Cyprian [Ep. xli.], Cornelius, Dionysius; by 
the acts of the primitive Bishops, and by every sacramentary 
and ritual. [Decret. P. i., dist. lxvii.] The Catholic doctrine 
has ever been that without Sacraments there is no Church, 
and without Bishops there can be no Priests, and consequently 
no Sacraments. There is not one instance in Holy Scripture 
or ecclesiastical history of ordination by Presbyters only r ; it 
was the prerogative of Bishops, and therefore the present 
rubric [1662] declares that "no man shall be accounted or 
taken to be a lawful Bishop, Priest, or Deacon, or suffered to 
execute any of the said functions, except he be called, tried, 
examined, and admitted thereunto, according to the Form 
hereafter following, or hath had formerly Episcopal consecra- 
tion or ordination. 

§ Succession of the Ministry from the Apostles. 

The order of Bishops is essential to the outward being of a 
Church. " Scire dobes Episcopumin Eeelesia esse e(. Keeiesiam 



6 5 6 



3n Jntrotmction to tbc SDroinal. 



CHART OF THE MINISTERIAL SUCCESSION OF THE CHURCH OF ENGLAND 



i 

British Bishops. 



I 

French Bishops. 



OUR BLESSED LORD. 
I 
THE APOSTLES. 
I 



Two Win a 

unnamed [London 
Bishops. 662-675]. 

Chad [York 664, 

Bergwyn Lichfield 669, Codwyn 

[Llandaffj. Died 672]. [Lyons]. 



Vergilius [Aries]. 
Augustine [Canterbury 597*604]. 

Mellitus [London 604, Justus [Rochester 604, Laurentius 
Canterbury 619, Canterbury 624, [Canterbury 

Died 624]. Died 627]. 604-619J. 

I 



Irish Bishops. 



Roman 
Bishops. 



Milanese 
Bishops. 



Romanus [Rochester 
624-627]. 



Paulinus [York 625 

Rochester 633, 

Died 644]. 

Honorlus [Canterbury 627]. 



Ithamar 

[Rochester 

644]. 



Thomas 
[Dunwich 
647-652]. 



Dcus-dedit [Canterbury 655-664], 

Damian [Rochester 
655-664]. 



Boniface 
[Dunwich 
652-669]. 



Agilbert [Dorchester 
650. Paris 664]. 



Aidan 

[Lindisfarne 

635-651]- 



Finan 

[Lindisfarne 

651-661]. 



I I 

Cedda Diuma 

[E. Saxons [Mercia 

or London 656-658]. 

654-664]. 



Ceoilach 
[Mercia 
653-659]. 



Trumhere 
[Mercia 
659-662]. 



Colman Jarumnan 

[Lindisfarne [ Mercia 

661-674]. 662-667]. 



Birinus 

[Dorchester 

634650]. 



Berthwald 
[Canterbury 
693-731]. 
I-rom whose succession all Archbishops 
of Canterbury and York descended for 
about 500 years. 24 Bishops were con- 
secrated during his incumbency. 



Wilfrid 

[York, Leicester, 

Hexham, York, 

664-709]. 

Oftfor, 

[Worcester 

692-693]. 



[All the consecrations from Augustine to Theodore are here inserted exactly 
as they are recorded in Bede and other writers ; but it is reasonable to 
suppose that there were many more ot which no records are known.] 



F 

Theodore 
[Canterbury, 668-690.] 
20 Bishops were con- 
secrated during his 
incumbency, some of 
whom doubtless were 
associated with Berth- 
wald in the consecra- 
tion of succeeding 
Bishops, though most 
died before 693. 



Plegmund 
[Canterbury, 891-914]. 



See Table at p. 663. 



949 Mediaeval English Bishops, 



Fox 

[Winchester 

1 487- 1 528]. 



I 

Arundel 
(Exeter 
1496-1504]. 



Fit2james 
[London 
1497-1522]. 



Roman Bishops. 

Clerk 
[Bath 1523-1541). 



Warham ( The following Bishops were associated with Warham in consecrating succeeding 

[Canterbury,-! Bishops, viz. Fisher, of Rochester ; Sherborn, of Chichester; Halsay. of Leighlin; 

1502-1585]. [Young, of Gallipoli ; West.ofEly; Longiands, of Lincoln ; andVoysey ofExeter. 



Voysey 
lExeter 1519-1554]. 



Longiands 
[Lincoln 1521-1547], 



Standish 
[St. Asaph 151S-1535]. 



I 

Fisher 
[Rochester 1504-1535]. 



Cranmer 
[Canterbury iSSS-'SS 6 !- 



Holbeach 1 Hodgkins. Chetham 
[Lincoln]. [Sidon]. 

i 

Ridley 
[London 
IS47-J555J- 



Barlow 
[Chichester 
1536-1569]. 



I 

Coverdale 

[Exeter 

1551-1565]. 

I 



Hilse 



[Rochester 
I535-I53S]- 



I 

Parfew 
[St. Asaph 
>536-i554]- 



Rawlins 
[St. David's 
1523-1536]. 



Longiands. 



I 

Stokesley 
[London 
I530-IS39]- 
1 



Hodgkins 
[Bedford 1537]. 



I 

Scory 
LHereford 
1551-1585] 



1 Holbeach was consecrated by Kilscy, Latimer, and Parfew. 



PARKER [and four other Bishops.] 
[Canterbury 1559-1575]. 
From whose succession all subsequent Archbishops of Canterbury and York have descended. 
In the seventeenth century the succession thus derived was united with that of the ancient 
Irish Church, through Bishops Thornboro' of Limerick, Murray of Kilfenora, and Hopkins of 
Derry. Also with the Roman through De Dominis, originally Bishop of Vicenza, and after- 
wards Archbishop of Spalatro. 



[See also an Appendix to this Table at p. C68.1 



£n introduction to t&e JDrtrinaL 



657 



in Episcopo ; et si qui cum Episcopo non sint in Ecclesia non 
esse." [St. CyPE., Ep. lxvi. § 7.] "07TOD b\v (pavrj 6 eTri<TKOTros 
eKei t6 7r\rj6os iarw, wairep ottov clu y Xpicros lvo~ovs ii<ei ij 
KadoXiKT] eKKXrjcria. [St. Ignat., Ep. ad Smyrn. § viii.] But 
even before the ordination of Bishops, the Apostles then being 
alive, Deacons were chosen as coadjutors, at first in relieving 
them of secular business, but subsequently with permission 
to preach and baptize [Acts viii. 5, 38] ; and this, which was 
the constitution of the Church of Jerusalem, was adopted in 
cities [Tit. i. 5] which were too small to require the ministra- 
tions of Priests, as at Philippi. [Phil. i. 1 ; St. Clem, ad 
Corinth, c. xlii.] Thus Titus and Timothy by St. Paul, 
Clement by St. Peter, Polycarp of Smyrna by St. John, and 
St. Mark of Alexandria, and Evodius of Antioch, were con- 
secrated Bishops. However, as the "care of all the Churches" 
[2 Cor. xi. 28 ; Acts xv. 36 ; 1 Cor. v. 4] devolved on the 
Apostles, and their representatives the Bishops in separate 
and local Churches found the oversight too laborious without 
assistance in their sacerdotal functions, they appointed Priests, 
about the year 45, though reserving to the chief pastors the 
right of laying on of hands, jurisdiction, government, and 
episcopal visitation. These bodies of Priests are invariably 
mentioned in the plural number, as by St. Peter [1 Pet. v. 1] 
and St. Paul [1 Thess. v. 12 ; Tit. i. 5 ; Heb. xiii. 7 ; 1 Tim. 
v. 17] ; and in consequence of their local supervision of places 
where there was no resident Bishop, they were sometimes 
called Bishops [Acts xx. 28 ; 1 Pet. v. 2 ; Phil. i. 1] ; they 
corresponded to the Seventy, being in that afterwards called 
technically the second order of Priesthood, Bishops occupying 
the first order, and then, as Theodoret says, called Apostles. 
[In 1 Tim. iii.] But until the second century the names were 
not invariably distinguished [St. Aug., Ep. lxxxii. ; Theo- 
doret, in 1 Tim. c. iii. ; St. Cheys., Horn. i. ad Phil. c. 1] ; 
thus St. John and St. Peter call themselves Priests. [1 Pet. 
v. 1 ; 2 John 1.] St. Paul mentions Epaphroditus, without 
himself, as an Apostle [Phil. ii. 25], and Timothy as a Deacon. 
[2 Tim. iv. 5.] By some mediaeval and later ritualists the 
doctrine was held that Bishops and Priests formed one order 
with two degrees, and St. Jerome says that with the ancients 
the same man was Bishop and Priest, for one is a name of 
dignity, the other of age. [Ep. lxxxii. ad, Ocean.; comp. 
Theod. iii. p. 1, p. 700 ; and Theophylact, torn. ii. p. 626, A.] 
But the Apostles, foreseeing that there would be a strife 
among the Priests who should be the greatest [St. Clem. 
Pi,om. c. xliv.], which would endanger unity, appointed chief 
overseers of the Churches [St. Hieron., Ep. c. 1, ad Evang., 
and Comm. in Ep. ad Tit. c. 1 ; St. Cype., Ep. Iv.] in pro- 
vinces and principal cities. These were at first called also 
Angels [Phil. ii. 25 ; Rev. i. ii.], and had their known authority 
and superior place established a long time before their settled 
distinction of name and title took place. It is not improbable 
that the Apostolical Bishops may have been called Angels as 
ministering the New Testament with reference to the fact of 
the Law having been received by the disposition of angels 
[Acts vii. 53 ; Gal. iii. 19 ; Heb. ii. 12], and of our Lord being 
called the Angel of the Presence [Isa. lxiii. 9] and of the 1 
Covenant [Mai. iii. 1 ; Ps. lxviii. 8 ; Num. xx. 16 ; Exod. 
xxxii. 34, xxxiii. 2] ; and St. Paul says that the Galatians 
received him as an angel of God. [Gal. iv. 14. ] At length the 
interchange of names ceased, and the three orders of Bishops, 
Priests, and Deacons were determined and distinguished 
nominally, even as from the beginning of Church polity they 
had been essentially distinct in office and powers. 

It would be impossible within the compass of the space at 
our disposal to give a complete series of patristic authorities 
to illustrate the great fact of the Apostolical succession. A 
few must suffice : — 

St. Ignatius [a.d. 107] : " The Bishop sitting in God's place, 
Priests in the place of the company of Apostles, and Deacons. " 
[Ad Magnes. c. vi.] — St. Irenasus [a.d. 202]: "We can 
reckon up the list of Bishops ordained in the Churches by 
the Apostles up to our time." [Hwr. 1. iii. c. iii. § 1, 2.] — St. 
Clement of Alexandria [a.d. 218]: "The ecclesiastical 
honours of Bishops, Priests, and Deacons are, I trow, the 
resemblance of angelic glory." [Strom. 1. vi. c. xiii. ; Pa-d. 
1. iii. c. xii.]— Tertullian [a.d. 220] : "The High Priest, i.e. 
the Bishop, has the right of giving baptism, then Priests and 
Deacons, but not without his authority." [De Bapt. c. xvii.] 1 

Our adorable Lord was Himself externally commissioned for 

1 See also De Prase. Urn: c. xxxii. xli. ; Scorpiace, c. ix. Similar testi- 
monies may be found iii Origen, a.d. 254 [Horn. in. Matt. c. xxii. Tr. xxiii. ; 
on Jlierem. Horn, xi.] ; St, Cyprian, a.d. 258 [Ep. lxix. § 4 ; lxvi. § 3 ; xxxi. 
§ 4] ; EusetrillS [Eeel. Hist. 1. iii. e. iv. ; iv. c. xxii.] ; Optattls, A.D. 380 
[cle ScMsvi. Donat. lib. i. c. xiii. xiv. ]; St. Ambrose, a.t>. W~ [tic JJiijn. Sarml. 



His Ministry by the visible descent of the Holy Ghost upon 
Him, and by an audible Voice from Heaven proclaiming Him 
to be the Messiah when He was about thirty years old. 
"Christ glorified not Himself to be made an high priest, but 
He that said unto Him, Thou art My Son, this day have I 
begotten Thee." [Heb. v. 3.] None of His Apostles or dis- 
ciples presumed to undertake any ministry until they received 
a direct commission from Him. [Mark iii. 14 ; John iv. 2 ; 
Luke x. 1.] It was the direct prophecy of God Himself that 
He would take for Priests and Levites [Isa. lxvi. 21], and 
therefore, as St. Paul says of the Evangelical Ministry, "No 
man taketh this honour to himself but he that is called of God, 
as was Aaron." [Heb. v. 4.] Aaron, his sons, and all the 
Levites (corresponding to Bishops, Priests, and Deacons), 
were commissioned by God [Lev. viii. 1, 2 ; Num. iii. 5], and 
death was the penalty of an invasion of their office [Num. 
iii. 10, xviii. 17], as in the instance of Korah, Dathan, and 
Abiram [Num. xvi. 39, 40] ; and Uzzah, for acting in things 
pertaining to God without a Divine commission. [2 Sam. vi. 
6, 7.] Saul lost his kingdom for offering sacrifice [1 Sam. 
xiii. 12, 14], and Uzziah was smitten with leprosy and excom- 
municated for burning incense [2 Chron. xxvi. 16], whilst 
Jeroboam's especial sin was that he consecrated all comers to 
the priesthood [1 Kings xiii. 33, 34, xii. 31] ; and the heaviest 
censures of God are denounced on all usurpers of the pro- 
phetical office. [Jer. xxiii. 19, 21, 31.] Such intruders, who 
come in their own name, are characterized by our Lord Him- 
self as thieves and robbers. [John v. 43, x. 1, 8.] St. Paul 
expressly speaks of the distinct ministerial offices as of God's 
ordinance. [1 Cor. xii. 28, 29 ; Rom. xii. 7 ; Eph. iv. 11, 12.] 
" How shall they preach," he asks, "except they be sent?" 
[Rom. x. 15.] So also our Blessed Lord said, " As Thou hast 
sent Me into the world, even so have I sent them " (the 
Apostles) [John xvii. 18] ; and, "Ye have not chosen Me, but 
I have chosen you, and ordained you." [Ibid. xv. 16.] 

§ Derivation of the English Ordinal. 

As there was only one Pontifical for the use of each diocese, 
copies of such collections of Services are among the rarest of 
ecclesiastical books. The Pontifical of Salisbury — collated 
with that of Winchester, which is in the University Library 
at Cambridge, and of Bangor, preserved among the cathedral 
muniments — has been printed by Mr. Maskell in his Monu- 
menta Ritualia ; and that of Exeter by Mr. Barnes. The 
Pontifical of Egbert has been published by the Surtees 
Society, and there are other uses in the Bodleian Library, 
Oxford ; and, mostly imperfect, among the MSS. of the 
British Museum. These sources of information, collated 
with ancient Sacramentaries, Italian and French Pontificals, 
the Euchologium of the Greek Church, and the Ordinals of 
other Churches of that Communion, published by Martene, 
Morin, and Assemanni, form the groundwork of the present 
illustrations of the English Ordinal ; whilst the works of 
Catalani, Hallier, Morin, and Muratori, and the notes of 
Menard, and writers contained in the volume printed by 
Hittorp, have been freely used. It is a remarkable fact that 
English writers, such as Wheatley, Sparrow, and L'Estrange, 
have wholly omitted the subject ; Mr. Palmer and Mr. Procter- 
have only cursorily illustrated the Services ; Bishop Cosin made 
his notes, now in his Library at Durham and in the British 
Museum, in copies of the Book of Common Prayer which do 
not contain the Forms of Ordination ; and Dean Comber, like 
Dr. Mant and Dr. Doyly and Mr. Pinder, has done little more 
than offer some practical observations. With the exception, 
therefore, of a volume on the English Ordinal by the present 
writer, this series of notes may be regarded as the first 
ritualistic illustration of this all-important portion of the 
Book of Common Prayer, whilst they embody the earliest 
complete account of its developement from ancient sources. 
For our Ordinal was not taken word for word from the 
Roman Pontifical, as Archbishop Whitgift asserted, but 
framed on the comprehensive and broad ground of all known 
Forms and Manners of Ordination used in all branches of the 
Catholic Church. 

There was a British Church existing in the second century, 
and founded in the Apostolic age [Eusebius, Demonst. Evang. 
1. iii. c. vii.; Theodoret adv. Gent. IJisp. ix. in Ps. cxvi., 
Interpr. ; Tertulltan adv. Jitd. c. vii. ; St. Clement, Ep. 
ad Corinth, c. v. ; St. Jerome, Catal. Script. Eccles. § v.] 
In 314, at the Council of Aries, probably at Niccea, 325, 

o. iii. in IV cxviii.]; Epiphanius, a.d. 403 [liar. 1. iii. e. lxxix.]; St. Clny- 
sostom, a.d. 407 [in 1 ail Tim. e. iii. Iloin. xl.]; St. Jerome, vi>. 420 [ad 
Ilcliml., Ep. v. adv. I.uci/., ail Marcell. xxvii., in Vs. xliv.]; St. Augustine 
[da Bapt. 1. vii. c. xliii., do Verb. Evang. Serin. cil.,«ie Mor. Eccles. HI), i. 

o. xxxii. ]. 



2 T 



658 



an 3!ntromiction to the ©rtiinal. 



certainly at Sax'dica, 347, and Rimini, 300, British Bishops 
were present. In 507 St. Augustine was consecrated liy 
Virgilius, Bishop of Aries ; Wilfred of York by Agilbert, 
Bishop of Paris, 005. There were also Bishops consecrated 
in Rome, and Italy, by Saxon, Irish, and Scotch Bishops, 
several of the latter having derived their orders from Rome. 
For the purpose of simplifying the history of the gradual 
developement of successive Ordinals, the contents of those 
used in England from the fifth century to the present time 
have been given, as well as the earliest known forms pre- 
served in Saeramentaries, which prove that the latter were 
accepted as the formularies of the Western Church. It is 
certain that the further we can trace back rituals, the simpler 
they are ; for they only gradually received additions and 
enlargement, with fresh rubrics designed to enhance the 
solemnity of the ceremonial. Possibly these were the inno- 
vations of an individual Bishop, adopted by neighbouring 
diocesans, until authoritatively recognized. But they were 
changed according to the diversities of countries, times, and 
men's manners. It will be seen how much they varied. 
While the Church of England retained the essential form and 
matter, she ordained, changed, or abolished some of those 
ceremonies and rites of the Church which were ordained only 
by man's authority, so that all things might be done to edify- 
ing, and rendered more conformable with primitive usage. 

The Form and Offices for making Deacons agree in contain- 
ing a Prayer Ad ordinandum Diaconum, oremus dilectissimi, 
a Prayer for the Holy Spirit, Exaudi Domine, an address for 
united Prayer for the Deacon, Ad consummandum Diaconum, 
Commune votum, and a Benediction, Doinine Sancte Spei. 
The delivery of the stole and Gospel, and other ceremonials, 
were of later introduction. 

Diaconus cum ordinatur, solus Episcopus qui eum benedicit 
manum super caput illius quia non ad sacerdotium sed ad 
ministerium consecratur. [IV. Council of Carthage, ap. Morin, 
p. 200.] 

Sacramentary of St. Leo. [Migne, p. 200.] 

Domine Deus, preces nostras clementer exaudi (f). 
Oremus, dilectissimi (a). 
Deus Consolator. 
Adesto, quaesumus (/3). 

Sacramentary of St. Gelasius. [Morin, p. 207.] 
Ordination. 
Ad ordinand. Diac. Oremus, dilectissimi (a). 

Exaudi, Domine Deus, preces nostras (f). 
Consecration — Adesto, quaesumus (/3). 
Ad consummandum— Commune votum (7). 
Benediction — Domine Sancte Spei (0). 

Sacramentary of St. Gregory. 

Presentation by the Archdeacon. 

Address to the people — Auxiliante Domino (<p). 

The Litany (x). 

Ordination with laying on of hands. 

Prayer — Oremus, dilectissimi (a). 

Prayer for the Holy Spirit — Exaudi, Domine Deus (j~). 

Consecration — Adesto, quaesumus (/3). 

Investiture with the stole (e). 

Liturgia Alemannica. [Gerberti, 40, ninth century.] 

Ordination. 

Benedictio — Oremus, dilectissimi (a). 

Exaudi, Domine (£). 

Consecratio — Adesto, quaesumus .... honorum Dator (/3). 

Gallican Liturgy. Deacon. [Muratori, 004 ; Migne, xxii. 320.] 
Allocutio ad populum, ending Si vestra apud meam concordat 

electio testimonium quod vultis vocis approbate. Per 

Dominum. 
O ratio — Oremus, dilectissimi (<z). 
Consecratio — Adesto, quaesumus (j3). 
Exaudi, Domine (£). 

Ad consummandum Diaconi officium — Commune votum (7). 
Benedictio— Domine Sancte Spei. 

Pontifical. [Claudius A. iii. 42 (Cotton MS. ), of the tenth 
century] 

Oratio ad Ordinandum Diaconi — Oremus, dilectissimi (a). 
Exaudi, Domine, preces nostras (f). 
Domine Deus omnipotens. 

Consecratio — Adesto, quaesumus, omnipotens Deus honorum 
Dator (P). 



Ad consummandum Diaconi ojficium — Commune votum (7). 

Benedictio — Domine Sancte Spei (0). 

Investiture with stole (e). 

Consecration of the Deacon's hands with oil and chrism. 

The Mass. 

Pontifical of Egbert. 

Address by the Bishop — Auxiliante Domino (<p). 

The Litany (x). 

Investiture with stole. 

Delivery of the Gospel. 

Ordination of the Deacon with laying on of hands by the 

Bishop. 
Benediction of the Deacon — Oremus, dilectissimi (a). 

(alia) Exaudi, Domine (f). 
Consecration of the Deacon — Prayer for the Holy Spirit, 

Adesto, quaesumus (/3). 
Collect ad conservandum diaconatus officii, Commune 

votum (7). 
Benediction — A Prayer referring to St. Stephen : Domine 

Sancte Spei (S). 
Consecration of the hands of the Deacon with holy oil and 

chrism. 

Deacon. [Harl. MS. 2900, fo. 8, tenth century.] 

Presentation by the Archdeacon (/*). 

The Gospel is read. 

Si quis. 

Litany (x). 

Ordination by the Bishop only. 

Commune votum — Address to the people (7). 

Praefatio — Oremus dilectissimi (a). 

Consecratio — Adesto, quaesumus (j3). 

Delivery of the stole. 

Prayer for the Deacon with allusion to St. Stephen. 

Deacons. 

Deacons and Subdeacons approach together with their habits 

[Bangor also] [separately Winchester and Exeter] (/i). 
The Litany [omitted by Winton Pont.] (x). 
The Deacons retire. The Bishop's address. 
Diaconum oportet [a longer form in Winton Pont. ]. 
Ordination by the Bishop, saying, Accipe Spiritum Sanctum 

[the form omitted in Winton Pont.]. 
Prafatio — Oremus, dilectissimi (a). 

Exaudi, Domine (f). 
Vere dignum, with a prayer in it for the Holy Ghost — Emitte 

in cor Spiritum Sanctum. 
Investiture with the stole. 

[A long prayer in Winton Pontifical. ] 

[The delivery of the Gospels. ] 

[Commune votum] (7). 

[Domine Sancte, Pater Spei] (<5). 
Delivery of the Gospels x x . 
Domine Sancte, Pater fidei spei, etc. (5). 
Delivery of the dalmatic. 
Reading of the Gospels by a newly-ordained Deacon. 00. 

1549, 1552, 1062. 

Presentation to the Bishop (/*). 
Address to the people [Praefatio a. f. 7]. 
Litany (x). 
Holy Communion. 

Collect — Almighty God, Who by Thy Divine Providence. 
[Consecratio] ((3). 

The Epistle, 1 Tim. iii. 8, or Acts vi. 2. 
Examination of candidates. 
Ordination by the Bishop. 
Delivery of the Gospel x x . 

The Gospel, St. Luke xii. 35, read by a Deacon 00. 
Collect — Almighty God, Giver of all good [ad consum- 
mandum] (5). 

Prevent us, O Lord [added 16G2]. 
Benediction [added 1662]. 

Ordering of Priests. 

The earliest Services agree in containing a Prayer, Ad ordi- 
nandum Presbyterum, called the Preface in the Salisbury 
Pontifical ; the Consecratio corresponding to the Collect, 
" Almighty God, Giver of all good things ;" the Consummatio 
a final Collect, and the Benedictio. The Prayer for the giving 
of the Holy Ghost was about the tenth century added to the 
proper Preface of the Mass Vere dignum, and after the thir- 
teenth century took the direct form, "Receive the Holy Ghost," 



8n JntroUiiction to tfce HDruinal. 



659 



and in some Pontificals the Vere (lignum is directed to be left 
out. As early as the time of Pope Gregory there was an investi- 
ture with the chasuble ; and in the tenth century a delivery of 
the chalice and paten, and a change in the arrangement of the 
stole : the Consecration of the hands occurs in the Gregorian 
Sacramentary, and of the head in the Pontifical of Egbert. 
The arrangement of the chasuble, and the introduction of the 
Hymn, Veni, Creator Spiritus, were far later insertions. 

Presbyter cum ordinatur Episcopo eum benedicente et 
manum super caput ejus tenente, etiam omnes Presbyteri qui 
praesentes sunt manus suas juxta manum Episcopi super caput 
illius teneant. [IV. Counc. of Carthage.] 

Sacramentary of Pope Leo. [Migne, 55. 115.] 

Oremus, dilectissimi (/?). 
Exaudi nos (7). 
Domine Sancte (a). 

Sacramentary of St. Gelasius. [Morin, 2G7.] 

Priest. 
Si quis. 
Litany. 

Ordination by the Bishop. 
Ad Ordinandum Presbyterum— Oremus, dilectissimi (/3). 

Exaudi nos (7). 
Consecratio — Domine Sancte, Pater omnipotens, reterne Deus : 

honorum, etc. (a). 
Consummatio — Sit nobis fratres communis oratio (5). 
Benedictio — Sanctificationum omnium Autor (0). 

Gregory's Sacramentary. 

Priest. 

Presentation by the Archdeacon. 

Litany. 

Ordination with laying on of hands. 

Prayer for blessing on the Priest — Oremus, dilectissimi (/3). 

Prayer for the Holy Ghost — Exaudi nos, quresumus (7). 

Consecratio — Domine Sancte (a). 

Investiture with the chasuble. 

Consecration of the hands (f). 

Galilean Liturgy. [Muratori, 686 ; Migne, lxxii. 521.] 

Allocutio ad populum, ending Ideo electionem vestram debetis 

voce publica profiteri. 
Oratio — Oremus, dilectissimi (/3). 

Exaudi nos (7). 
Consecratio — Domine Sancte .... honorum, etc. (a). 
Consummatio — Sit nobis patres communis oratio (5). 
Benedictio — Dens Sanctificationum (<p). 

MS. Pontifical. [Claud. A. iii.] 

Priest 
Ordination. 

Oratio ad Ordinandum Presbyterum. 
Oremus, dilectissimi (/?). 
Exaudi, qusesumus, Domine Deus (7). 
The stole is changed. Consecratio (a). 

Domine Sancte, Pater omnipotens, ffiteruc. Dispositor 
honorum, etc. 
Consecration of the Priest's hands with chrism, with prayer, 

and of his head with oil. 
Investiture with the chasuble (e). 

Consecratio — Presbyteri, Sit nobis communis oratio (5). 
The Mass. 

Pontifical of Egbert [735—766]. 

Investiture with the stole, with a prayer. 

Mention of the title on which the Priest is ordained. 

Ordination by laying on of the hands of the Bishop and 
Priests, with a prayer. 

Oratio ad Presbyterum Ordinandum — Oremus, dilectissimi (/3). 

Exaudi nos (7). 

Consecration of the Priest — Domine Sancte, Pater omnipo- 
tens (a). 

Oratio — Sit nobis communis oratio (5). 

Benediction of the Priest — Deus Sanctificationum (</>). 

Investiture with the chasuble (e). 

Consecration of the hands with chrism in the shape of (f) a 
cross, and of the head of the Priest with oil. 

Liturgia Alemannica. [Ninth century, Gerbcrti, 41.] 

Ordination — The Priests holding their hands next the Bishop's 
hands. 



Benedictio — Oremus, dilectissimi (/3). 
Consecratio — Domine Sancte (a). 
Consecration of the hands. 

Priest. [Hail. 2906, tenth century.] 

Presentation by two Deacons and two Priests. 

Ordination by Bishops and Priests. 

Quoniam, dilectissimi. 

Address to the people. 

Preface — Oremus, dilectissimi (/3). 

Exaudi nos (7). 
Vere dignum, with /Eterne Deus, bonorum Dator (a). 
Investiture with stole. 
Benediction — Deus Sanctificationum (<p). 
Cruciform unction of both hands (f). 
Delivery of paten and chalice. 
Benediction. 

Salisbury. — Priests. 

Presentation by Archdeacon. 

Duties of Priesthood explained — Sacerdotem oportet. 

[A long address by the Bishop. Win ton Pontif.] 

Ordination by the Bishop in silence, the Priests assisting. 

Preefatio Sacerdotum cum nota stando, Oremus, dilectis- 
simi ((3). 

[In the Exeter Pontifical is the Populi Commonitio, Com- 
mune votum.] 

Exaudi nos, qusesumus. 

Vere dignum, with prayer for the Priests. 

Investiture with stole and chasuble. 

Consecration of the hands with oil and chrism. 

Oratio — Deus Sanctificationum omnium {(p). 

The Hymn, Veni, Creator Spiritus [omitted in Winton 
Pontifical], 

Blessing of the hands. 

Delivery of the paten and chalice. 

[In the Winton Pontifical Consummatio — Sit nobis. 
Communis oratio (5). 
Deus Sanctificationum (cf>). 
The Benediction.] 

The Mass — After the Post-Communion. 

The ordination by the Bishop — Accipe Spiritum Sanctum. 

Arrangement of the chasuble. [This is found also in the 
Greek Euchologium, where " the Bread" is put into the 
hand of the newly ordained Priest. The Deacon lias a 
flapper delivered to him. Assemanni, xi. 132.] 

Benediction. 

1549, 1552, 1662. 

Sermon or Exhortation. 

f Presentation by the Archdeacon. 

I Address to the people. 
1662*! The Litany. \- Veni, Creator, 

I Collect — Almighty God [the Conse- I 1552. 

I oration (a) and Preface]. J 

Epistle, Eph. iv. 7 [Acts xx.; 1 Tim. iii., 1552]. 
The Gospel, Matt. ix. 36 [Matt, xxviii., 1552]. 
John x. 1 [and John xx., 1552]. 

Address to the Candidates) [after the Veni, Creator, 
Prayer for them ) 1552]. 

Veni, Creator [after the Gospel, 1552]. 
Prayer — Almighty God [Benediction (0)]. 
Ordination by the Bishop, the Priests assisting. 
Delivery of the Bible. 

Collect — Most merciful Father [Consummatio] {8). 
Prevent us, O Lord [1662]. 
The Benediction [1662]. 

CONSECRATION OF BISHOPS. 

The Offices for consecration of a Bishop agree in having a 
Prayer for the elect, Oremus, dilectissimi, the Benediction, 
Adesto supplicationibus, and the Consecration, Deus honorum. 
The Unction appears first in the Sacramentary of Gelasius, 
and the delivery of the staff in Egbert's Pontifical. A form 
of enthronization also occurs at an early date. 

Episcopus cum ordinatur, duo Episcopi ponant et teneant 
Evangeliorum codicem supra caput et ccrvicem ejus, et uno 
super eum fundente benedietionem reliqui omnes Episcopi 
qui adsunt manibua suis caput ejus tangant. [IV. Council of 
Carthage.] 

Sacramentary of Pope Leo. [Migne, Iv. 111.] 
Exaudi, Domine, supplicum preces (c). 



^1 



After the 



66o 



an 31ntrotJuctton to tbz SDrDinal. 



Suscipe, Domine. 

Adesto, misericors Dcus (■>). 

Propitiare Deus (a). 

Deus bonorum omnium (/3). 

Sacramentary of St. Gelasius. [Morin, 267.] 

Consecration with laying on of the Gospels. 

Oremus, dilectissimi (5). 

Adesto supplicationibus (7). 

Propitiare Domine (a). 

Deus honorum omnium (ft). 

Unction with chrism. 

In a very ancient French Pontifical of Poictiers, c. 511 — 560, 
printed by Morin. 

Exhortation to the people. 
Oremus, dilectissimi (5). 
Kxaudi, Domine (e). 
Propitiare, Domine (a). 
Collect — Deum totius sanctificationis. 

Consecratio — Deus honorum omnium (/3), containing a prayer 
for spiritual unction. 

Sacram. Gregorii. [Migne, lxxviii. p. 223.] 

Ordination with imposition of hands. 

Prayer for the Bishop — Oremus, dilectissimi (5). 

Benediction of the Bishop — Adesto supplicationibus nostris (7). 

Another prayer for the same — Propitiare, etc. (a). 

Consecration — Deus honorum omnium (/3). 

Unction. 

Gallican Liturgy. [Muratori, 669 ; Migne, lxxii. 323.] 

Exhortatio ad populum. 

Oratio et preces — Oremus, dilectissimi, the third Prayer in 
the Ordo Romanus (5). 
Exaudi, Domine (e). 
Propitiare, Domine (a). 
Collectio — Deus omnium sanctificationum. 
Consecratio — Deus honorum omnium, with a prayer for unction 
of the Holy Ghost, and for enthronement (j3). 

Liturgia Alemannica. [Ninth century, Gerberti, 42.] 

Benedictio — Adesto, qusesumus (7). 
Propitiare (a). 

Consecratio — Deus honorum, with prayer for the Holy 
Spirit (/3). 

Pont. Egberti. 

Ordination by one Bishop pronouncing the Benediction, two 

holding the Gospels over the neck of the ordained, and the 

rest holding their hands over his head. 
( Oremus, dilectissimi (5). 
Three Prayers -c Adesto supplicationibus (7). 

(Propitiare, Domine (a). 
Consecration of the hands of the Bishop. 
Unction of his head. 
Delivery of the pastoral staff and ring. 

Prayer ad pontificem ordinandum — Deus honorum omnium (/3). 
Installation of the Bishop on his throne, with prayer, Omni- 

potens Pater (j"). 
The Benediction. 

Benedictio in consummatione Episcopi. Spiritus Sanctus 
Septiformis veniat super te, et virtus Altissimi sine peccato 
custodiat te, et omnis benedictio qua; in Scripturis Sanctis 
scripta est super te veniat. Confirmet te Deus Pater et Filius 
et Spiritus Sanctus, ut habeas vitam seternam et vivas in 
ssecula sseculorum. Amen. 

Salisbury Pontifical. 

Bishop. 

Presentation by two Bishops. 

Examination by the Archbishop. 

The Mass begun with the Prayer Adesto supplicationibus (7), 

to the end of the Sequence. 
The Archdeacon robes the elect. 
Two Bishops present him. 
Oremus, dilectissimi (5). 
The Litany. 

[The Hymn, Veni, Creator] [Winton Pontif.] 
The Gospels laid on the head of the elect [with Accipe 

Spiritum Sanctum, Exeter Pont. ]. 
Veni, Creator. 
Vere dignum, with the preface for the Bishop elect. Domine 

Sancte .... honor omnium dignitatum (/3). 



Unction of the head of the elect with oil and chrism. 
Preface and Prayers for the elect, for the gifts of the Holy 

Spirit. Pater Sancte, omnipotens Deus (f). 
Benediction of the Septiform Spirit [occurring also in Pont. 

Egberti]. 
Unction of the hands of the elect. 
The delivery of the pastoral staff [also in Pont. Egbert and 

Dunstan]. 
The delivery of the ring [also in Pont. Egbert]. 
The delivery of the mitre. 
The delivery of the Gospels. 
The Post-Communion. 

Greek Euchologium [of the eleventh century]. 
Ordination of a Bishop. 

After the Trisagion the Archbishop goes up upon the steps of 
the Sanctuary before the Holy Table, and receives a letter, 
stating that by the approbation of the Bishops, Priests, and 
Deacons, the heavenly grace which healeth the weak and 
supplieth that which is lackmg, promotes this godly Priest 
N. to be Bishop of the city t^, and we therefore pray that 
the Grace of the Holy Spirit may descend upon him. 

The Archdeacon then says, "Attend," and the Patriarch 
reads the letter ; then Kyrie Eleison is said, and the elect 
is led up by three Bishops, assistants in the consecration. 
Then the Patriarch lays the book of the Gospels on his 
neck, the Bishops touching it ; three signs of the cross are 
made on his head, and the Bishop holding his hand on it 
says two prayers : he then invests him with the pall ; and 
after enthi-onization the newly consecrated Bishop com- 
municates the Patriarch. [Assemanni, xl. 125.] 

1549, 1552, 1662. 

Communion Office. 
Collect — Almighty God. 
Epistle [1 Tim. iii. 1]. 
Acts xx. 17 [1662]. 
Gospel — John xxi. 15. 

John xx. 19 [1662]. 

John x. [1552]. 

Matt, xxviii. 18 [1662]. 
Presentation to the Bishop. 
Oath of due Obedience. 
Address to the Congregation. 
The Litany. 

Prayer — Almighty God, Giver of all good things [Consecra- 
tion] (/3). 
Address to the elect. 
Interrogation of the elect. 
The elect robes. 
Veni, Creator. 

Prayer — Almighty God [Benediction] (7). 
Consecration by three Bishops. 
Delivery of the Bible [and of the staff, 1549]. 
Prayer — Most Merciful Father. 
Prevent us [1662]. 
Benediction [1662]. 

§ The Revision of the English Ordinal. 

The first change in the old English Pontificals was made by 
the omission of the Oath of Obedience to the Bishop of Rome 
by Act 28 Hen. VIII. c. x. In the winter of 1548, a Com- 
mittee, consisting of the Primate, the Bishops of Rochester, 
Ely, Lincoln, and Westminster, according to Heylin [Hist. 
of Reform., pp. 57, 58], the Deans of St. Paul's, Lincoln, 
Exeter, Ch. Ch., Archdeacon Robertson, and Redmayne, 
Master of Trinity College, Cambridge, and, as Burnet adds 
(Collier inclining to the same belief), the Archbishop of York, 
and Bishops of London, Durham, Worcester, Norwich, St. 
Asaph, Salisbury, Coventry, Carlisle, Bristol, and St. David's 
[Burnet, Hist, of the Reform, pt. ii. b. i., and Collier, 
Eccl. Hist. pt. ii. b. iv.], was appointed to reconstruct an 
Ordinal. The old books of Ecclesiastical Offices had been 
destroyed ruthlessly and needlessly by the King's orders 
[Card well, Doc. Ann., No. xx.] ; and therefore, in Novem- 
ber 1549, the Parliament made an Act, declaring that "for- 
asmuch as concord and unity to be had within the King's 
Majesty's Dominions, it is requisite to have one uniform 
fashion and manner for making and consecrating of Bishops, 
Priests, and Deacons, or Ministers of the Church : Be it there- 
fore enacted by the King's Highness, with the assent of the 
Lords spiritual and temporal, and the Commons in this present 
Parliament assembled, and by the authority of the same, that 



an 3fnttoDuction to tfje HDrDinal. 



661 



such form and manner of making and consecrating of Arch- 
bishops, Bishops, Priests, Deacons, and other ministers of the 
Church, as by six prelates and six other men of this realm, 
learned in God's law, by the King's Majesty to be appointed 
and assigned, or by the most number of them, shall be devised 
for that purjsose, and set forth under the Great Seal of 
England before the first day of Api'il next coming, shall by 
virtue of the present Act be lawfully exercised and used, and 
none other, any statute or law or usage to the contrary in any 
wise notwithstanding." [3 & 4 Edw. VI. c. xii.] In the 
House of Lords the Bishops of Durham, Chichester, Carlisle, 
Worcester, and Westminster protested against the Act. 
[Burnet, pt. ii. b. i.] Cranmer had the chief hand of the 
work [Strype's Mem. of Cranmer, eh. xi.], and, it is said, 
drew up the preface. Three Offices only were prepared, 
although the Statute had mentioned the ordering of other 
Ministers of the Church, that is, Clergy in minor orders, Sub- 
deacons and Readers, etc. It was providential that the 
counsels of the more moderate party in the Church prevailed 
over the rash advice of the intemperate and Germanizing 
section, who would have abolished much that was of ancient 
use. Poynet wished to abandon the very name of Bishop. 
Grindal called it the mummery of consecration. Jewel would 
have had no clerical dress, and Hooper would not wear it. 
In the new form the unction of the Priest's hands, a French 
rite in the sixth century, unknown in the Greek Church, and 
not practised at Rome until after the time of Nicholas I., was 
laid aside ; as was also the blessing of the Priest's habit with 
a special blessing for his offering acceptable sacrifices, a cere- 
monial not of earlier date than the eighth century. But the 
delivery of the chalice, or cup with the bread, which had 
been practised in the tenth century, was retained. It may 
be observed, that under the Law certain portions of the 
offertory were placed in the hands of Aaron and of his sons, 
symbolically of their office of presenting the sacrifices before 
the Lord. [Exod. xxix. 24.] The Service began with an 
Exhortation; and one of the following Psalms, xl., cxxxii., 
and cxxxv., at the discretion of the celebrant, was to be sung 
as the introit to the Holy Communion. For the Epistle was 
appointed Acts xx. 17-35, or else 1 Tim. iii. 1,8; for the 
Gospel, Matt, xxviii. 18 to the end, or John x. 1-16, or John 
xx. 19-23. The Veni Creator having been sung, the Deacon 
was presented by the Archdeacon. Then followed the Litany 
with a special Collect. The Deacon to be ordained Priest 
was to have a plain albe upon him ; the dress appointed for 
the candidate for Deacon's orders, with the addition of the 
woi'd "white." The oath of the King's supremacy was 
administered, and the Exhortation made by the Bishop, who 
proceeded to put a series of questions copied literally in part, 
and wholly in spirit, from the interrogatories made in the 
Elder Pontificals to Bishops ; after a certain space kept in 
silence for prayers by the congregation, the Bishop, having 
said a prayer, ordained the Deacon to the Priesthood, and 
delivered to him the Bible ; the Holy Communion followed, 
with a special Prayer before the Benediction. In the ordering 
of Deacons the order was as in the present Form. 

In the Litany, however, three of the petitions ran thus : 
"From all sedition and privy conspiracy, from the tyranny 
of the Bishop of Rome and all his detestable enormities, " etc. 
"That it may please Thee to illuminate all Bishops, Priests, 
and Ministers of the Church," etc. "That it may please 
Thee to bless these men, and send Thy grace upon them, that 
they may duly execute the office now to be committed unto 
them to the edifying of Thy Church, and to Thy honour, 
praise, and glory." The Epistle was 1 Tim. iii. 8-16, or Acts 
vi. 2. The oath of the King's supremacy was much longer, 
and in a different form. The newly-appointed Deacon was 
to "read the Gospel of that day, putting on a tunicle." If 
Deacons and Priests were ordained at the same time, the 
whole of the three chapters of the First Epistle to Timothy 
was read. In the form of consecrating an Archbishop or 
Bishop, the Psalm for the introit at the Holy Communion 
was to be the same as at the ordering of Priests. The Epistle 
was 1 Tim. iii. 1, and the Gospel, John xxi. 15, or "chap, x., 
as in the order of Priests." At the presentation, the elected 
Bishop was to have upon him a surplice and cope, and the 
presenting Bishops to bo in surplices and copes, and bearing 
their pastoral staves in their hands. The Archbishop laid 
the Bible on the neck of the consecrated Bishop, and put the 
staff into his hand, saying, " Be to the flock," etc. 

This complete Form and Manner was published in March 
1549-1550, and printed by Richard Grafton, Printer to the 
King anil five Bishops were consecrated according to it. 
Unhappily the efforts of the extreme reformers prevailed now 



over the better judgement of the Catholic party. The influ- 
ence of Peter Martyr, Alasco, Bucer, and Calvin was felt in 
the counsels of Hooper, Poynet, and their followers. In 
consequence of their representations, a new review was 
instituted in the commencement of 1551 ; and on and after 
All Saints' Day 1552 the Second Book of Edward VI. was 
ordered to be in use. The handiwork of violent men of 
factious, peevish, and perverse spirit is only too recognizable, 
"bewraying their own folly," and "full of innovations and 
newf angleness. " Several laudable practices of the Church of 
England, or indeed of the whole Catholic Church of Christ, 
were now laid aside. The introits of the Holy Communion, 
the habits of the candidates and of the presenting and elect- 
ing Bishops, the delivery of the chalice and Sacred Elements, 
and of the pastoral staff, was omitted, and only one change 
was made for the better at the instance of Hooper, the sub- 
stitution in the oath of the King's supremacy of the words, 
So help me God, through Jesus Christ, for all Saints and the 
holy Evangelists. By Statute 5 & 6 Edw. VI. c. i. § 45, 
the form and manner of making and consecrating of Arch- 
bishops, Bishops, Priests, and Deacons, was annexed to the 
Book of Common Prayer, "faithfully and godly perused, 
explained, and made fully perfect." This Act passed the 
House of Commons, and was returned to the Lords, April 
14, 1552 [Collier, Eccles. Hist. p. iv. b. ii. ; Burnet, p. ii. 
b. i.], and the 35th of the Articles drawn up in 1552 by a 
Committee delegated by both Houses of Convocation, and 
in force until 6 Eliz., declares that the book of the Order- 
ing of the Ministers of the Church, for truth of doctrine is 
godly, and in nothing is repugnant to the sound doctrine 
of the Gospel, but agreeth thereto and doth much promote 
and illustrate the same. The 25th Article, entitled, "Nemo 
in Ecclesia ministret nisi vocatus," is literally the same as 
the 23rd in the Articles of Religion of 1562. Only one 
Bishop was consecrated according to this Ordinal. 

Out of twenty-six sees twenty were still occupied by 
Bishops who had been consecrated according to the use of 
the old Pontificals : upon the accession of Queen Mary, the 
Acts of 3 Edw. VI. c. xii., for drawing up the Ordinal, and 
5 Edw. VI. c. i. , for annexing it to the Book of Common 
Prayer, were rejjealed ; and after December 20, 1553, the 
forms commonly used in England in the last year of King 
Henry VIII. were only to be used. An unanswerable testi- 
mony that the main body and essentials, as well in the 
chiefest materials as in the frame and order thereof, had been 
continued the same in the Reformed Ordinals, is contained in 
the fact that the Roman party contented themselves with 
requiring "the supply of those things wanted before," such 
as unction and the delivery of sacred vessels and of the proper 
habits [Art. XV. 1553 ; Burnet, pt. ii. b. ii.], and so reconciling 
the Ministers ordained according to the new form [Cardw., 
Doc. Ann., No. xxx. ; Heylin's Hist, of the Reform., p. 206], 
and Pope Julius in his Bull, 1553, giving Legatine power to 
Cardinal Pole, desired him to reconcile and reinstate the 
Bishops and Archbishops in their Cathedral Churches, and 
permit them to ordain to the priesthood, — ad quoscunque etiam 
sacros et Presbyteratus ordines promovere et in illis aut per 
eos jam licet minus recte susceptis ordinibus, etiam in altaris 
ministerio ministrare necnon munus consecrationis suscipere. 
[Cardw., Doc. Ann. xxxii.] It will be borne in mind that 
these subsidiary rites and ceremonies, as will be shewn on a 
later page, are regarded by Roman Catholic Canonists of the 
first rank and eminence to be wholly unessential and of very 
late introduction. On June 13, 1558, every copy of the 
English Ordinal was required to be delivered up to the 
Ordinary of the diocese. [Cardwell, No. xxxix.] Thirteen 
Bishops were consecrated during the imprisonment of the Pri- 
mate Cranmer, and as many were irregularly intruded into sees 
not vacant [Burnet, pt. ii. b. ii. ; Heylin, p. 208] by the autho- 
rity of the Pope, which had been renounced by the Provincial 
Synods of Canterbury and York, as well as by individual dio- 
ceses. In November 1558, Queen Maryand Cardinal Pole died. 

On the accession of Queen Elizabeth the Second Book of 
Edward VI., with the Ordinal, having been revicwedby Parker, 
Cox, Pilkington, Grindal, Sandys, Guest, May, Bill, and Smith, 
was restored by Act of Parliament, April 20, 1 Eliz. c. ii. § 3, 
to be in force and effect after June 24, and the Act of Repeal 
passed in Queen Mary's reign was annulled. On December 17, 
1559, at LambethChapcl, I 'nrkerwas consecrated to thearch-sec 
of Canterbury by the Bishops of Chichester, 1 [ereford, Bedford, 
and (late) Exeter. The Ordinal had been included under the 
words "of Administration of Sacraments, Bites, and Cere- 
monies," but Bishop Bonner objected that it was not expressly 
named, although of courso it formed an integral part of the 



662 



an 31ntroDuction to tbe ©toinal. 



Book of Common Prayer by Statute of 1552, and had been 
repealed together with it in 1553. However, to put an end 
to all such exceptions, an Act was passed September 13, 1566, 
8 Eliz. c. i. § 3, 5, confirmed by 1 Jac. I. c. xxv. § 48, 
authorizing the use of the Ordinal in future, and declaring 
that all persons that had been or should be made, ordered, 
or consecrated by it were true Archbishops, Bishops, Priests, 
and Deacons. But the 36th Article of Religion, drawn 
up in 1562, and confirmed by Convocation, 1571, had already 
decreed the validity of all orders conferred according to the new 
Ordinal since the second year of Edward VI., and the Act, 
13 Eliz. c. xii., required subscription to those Articles by the 
Clergy ; the Constitutions Ecclesiastical, 1575, further required 
that Holy Orders should be given only according to the foi*m 
and manner of the Ordinal ; and in those of 1604 [c. xxxvi.] 
all impugners of the Ordinal were declared excommunicate, 
and all candidates for the ministry required to acknowledge 
its conformity with the Word of God. Courayer mentions 
the important fact that Pope Pius IV. by his envoy offered 
to confirm the whole English Prayer Book, of course includ- 
ing the Ordinal, provided the Church of England would be 
reconciled to the Pope and acknowledge his supremacy. [Ch. 
xiii. p. 235.] In 1640, when a complete Pontifical was to 
have been drawn up, the form of Ordering Bishops, Priests, and 
Deacons was to have been retained. [Heylin, Cypr. Anglic. 
pt. ii. p. 414.] In January 1645, the Book of Common Prayer 
was proscribed. On March 25, 1661, by Royal Commission, 
King Charles II. empowered Conferences to be held for a 
' ' review of the Book of Common Prayer, comparing the same 
with the most ancient Liturgies which have been used in the 
primitive and purest times." Bishops Cosin, Wren, Sander- 
son, Nicholson, Morley, Henchman, Skinner, and Warner 
proceeded to undertake the work, assisted by the MS. notes 
of Bishops Cosin, Overal, and Andrewes. On November 29, 
the Upper House were still at work upon the revision of the 
Ordinal ; on December 20, 1661, the Book was received, 
approved, and subscribed by both Houses. On May 19, 1662, 
the Bill for the Uniformity of Public Prayers and Adminis- 
tration of the Sacraments received the Royal Assent, and 
provided that the new Book should be used after the feast of 
St. Bartholomew, 1662. [13 & 14 Car. II. c. iv. § 32.] It was 
authorized again by Act, 1706, 5 Ann. c. v. viii. art. xxv. § vii. 

The alterations, additions, and variations were chiefly made 
in rubrics for the better direction of those officiating in the 
Service, in a clearer explanation of some words and phrases, 
and rendering the Epistles and Gospels according to the last 
translation. The former were numerous and of greater sig- 
nificancy and importance. 

In the Ordering of Deacons the words, "After Morning 
Prayer is ended there shall be a Sermon or," were added in 
the first rubric. The Bishop was required to be sitting in his 
chair near to the Holy Table, whilst the candidates were once 
more directed to be decently habited, that is, in the habit 
and apparel suitable to the order to which they were to be 
ordained, — "the vestures appointed for their ministry," a 
plain albe or surplice, with a cope for Priests, and albes with 
tunicles for Deacons, were appointed in the first Prayer Book 
of Edward VI. This rubric therefore restored in spirit that 
of the first Prayer Book of Edward VI. , whilst it was opposed 
to the old custom of investiture of the candidates by the 
Bishop's own hands. In the Litany the word "rebellion" 
was substituted for the passage, " From the tyranny of the 
Bishop of Rome and his detestable enormities ; " " Bishops, 
Priests, and Deacons," for the vague wording, "Bishops, 
pastors, and ministers of the Church;" and for "to bless 
these men and send," etc., "these Thy servants now to be 
admitted to the order of Deacons, and to pour Thy grace 
upon them." The Prayer of St. Chrysostom was omitted. 
This rubric was now added, " Then shall be sung or said the 
Service for the Communion, with the Collect, Gospel, and 
Epistle as followeth. " The candidate was desired to " humbly 
kneel be/ore the Bishop.'" At the delivery of the Gospel, the 
words "thereto licensed by the Bishop himself," were sub- 
stituted for "thereunto ordinarily commanded." Instead of 
the Gospel of the day, a proper Gospel was enjoined ; and the 
Collect, " Prevent us, Lord," was added from the Post-Com- 
munion Office. In the address on the duties of a Deacon, the 
words ' ' to baptize " were enlarged into these, ' ' in the absence of 
the Priest, to baptize infants ;" and the sentence "they may be 
relieved by the parish or other convenient alms, " was altered 
to "relieved with the alms of the parishioners or others." 

The Ordering of Priests. — The form hitherto began with the 
Service for the Holy Communion • after an Exhortation and 
the presentation of the candidates followed the singing of 



the Veni Creator, but it was now removed to the beginning 
of the Service in a manner like that for the Ordering of 
Deacons. For the Epistle of 1552, Acts xx. 17-35, or 
1 Tim. iii. , transferred to the Consecration of Bishops, because 
the TrpeajivTepot mentioned therein were the Bishops of Asia 
Minor [St. Chrysostom, Horn. xi. 1 ; Theodoret in 1 Tim. 
iv. 14 ; (Ecumenius, Comm. in 1 Tim. c. xiii. ; THEoniYLACT 
in 1 Ep. ad Tim. iv. 14 ; Suicer, Thes. Eccles. ii. p. 824 ; 
Aquinas, Comm. cap. iv. § 3], Eph. iv. 7 was appointed. 
The Gospel, Matt, xxviii. 18-20, now the appropriate third 
Gospel for the Consecration of Bishops, was exchanged for 
Matt. ix. 36, and the third Gospel, John xx., was removed 
to that Service also. Another translation of the hymn Veni 
Creator, probably made by Bishop Cosin, was added. The 
words "for the office and work of a Priest in the Church of God 
now committed unto thee by the imposition of our hands," 
were inserted after the words "Receive the Holy Ghost," in 
order to determine the ordination to the Priesthood. The old 
rubric was ambiguous, "If the Orders of Deacon and Priest- 
hood be given both upon one day, then shall all things at the 
Holy Communion be used as they are appointed at the 
Ordering of Priests, saving that for the Epistle the whole of 
1 Tim. iii. shall be read as it is set out before in the Ordering 
of Priests, and immediately after the Epistle the Deacons 
shall be ordered, and it shall suffice the Litany be said once. " 
It was now expanded into a fuller and clearer shape : "And 
if on the same day the Orders of Deacons be given to some, 
and the Order of Priesthood to others, the Deacons shall be 
first presented and then the Priests, and it shall suffice that 
the Litany be once said for both. The Collects shall both be 
used, first that for Deacons, then that for Priests. The 
Epistle shall be Eph. iv. 7-13, as before in this Office. Im- 
mediately after which they that are to be made Deacons shall 
take the Oath of Supremacy, be examined and ordained as is 
above prescribed. Then one of them having read the Gospel, 
which shall be either out of Matt. ix. 36-3S, as before in this 
Office, or else Luke xii. 35-38, as before in the form for Order- 
ing of Deacons, they that are to be made Priests shall likewise 
take the Oath of Supremacy, be examined and ordained as in 
this Office is before explained." 

Consecration of a Bishop. — In place of the old title and 
rubric, "The form of Consecrating of an Archbishop or 
Bishop," these were added, "The form of Ordaining or 
Consecrating of an Archbishop or Bishop, which is always to 
be performed on some Sunday or Holyday. " ' ' When all 
things are duly prepared in the Churcli and set in order." 
"After Morning Prayer is ended, the Archbishop, or sonic 
other Bishop appointed, shall begin the Communion Service, 
in which this shall be the Collect," the latter containing a 
slight alteration of the Collect for St. Peter's day, the name 
of that Apostle being omitted. The word ordaining was 
added to shew the distinction between the Orders of Priest 
and Bishop, and the ceremonial was directed to take place on 
a Sunday or Festival, a special Collect being added. The 
Epistle, Acts xx. 17, with the rubric, "And another Bishop 
shall read the Epistle," was added, and the Gospel, John 
xx. 19 (in place of " John x., as in the Ordering of Priests "), 
or Matt, xxviii. 18, with the rubric, "Then another Bishop 
shall read the Gospel," was inserted ; thus securing the 
presence of at least three Bishops, the Canonical number, and 
the reading of appropriate passages of Holy Scripture. The 
former rubric, "After the Gospel and Credo ended, first the 
elected Bishop shall be presented by two Bishops unto the 
Archbishop of that province, or to some other Bishop appointed 
by his commission, the Bishops that present him saying," 
was amplified thus, "After the Gospel and Nicene Creed and 
the Sermon are ended, the elected Bishop, vested with his 
rochet, shall be presented by two Bishops unto the Archbishop 
of that province, or to some other Bishop appointed by lawful 
commission, the Archbishop) sitting in his chair near the Holy 
Table, and the Bishops that present him saying." A pro- 
vision was thus made for a proper habit to be worn by the 
elect, for the proper position of the Archbishop, and for the 
appointment of his representative in case of his illness or 
death. In the next rubric the words " person elected " were 
changed into "persons elected." In the Litany the rubric 
was altered from "he shall say," to "the proper suffrage there 
following shall be omitted, and this inserted instead of it." 
In the address to the elect the words ' ' to the government of 
the congregation of Christ," were altered to "government in 
the Church of Christ." After the sixth question was inserted 
a new interrogatory, "Will you be faithful in ordaining, 
sending, or laying hands upon others? Ansrver. I will so be, 
by the help of God. " After these questions, for the words 



an 3]ntrcouction to tbt OrDinaL 



663 



"The Archbishop," the rubric was added, " Then the Arch- 
bishop, standing up, shall say;" and for the rubric "Then 
shall be sung or said, Come, Holy Ghost," another was sub- 
stituted, " Then shall the Bishop Elect put on the rest of the 
Episcopal habit, and kneeling down, Veni, Creator Spiritus 
shall be sung or said over him, the Archbishop beginning, and 
the Bishops with others that are present answering by verses 
as followeth. " In the rubric preceding the Consecration the 
words "kneeling before them on his knees," were added after 
"the elected Bishop;" and for the form, "Take the Holy 
Ghost, and remember that thou stir up the grace of God which 
is in thee by imposition of hands, for God hath not given us 
the spirit of fear, but of power, and love, and of soberness, " 
another was ordered: "Receive the Holy Ghost for the office 
and work of a Bishop in the Church of God, now committed unto 
thee by the imposition of our hands, in the Name of the Father, 
and of the Son, and of the Holy Ghost. Amen. And remem- 
ber," etc., thus emphatically marking the consecration to the 
Episcopate. Thewords "with other, "were changed into "with 
others " who were to communicate with the new-consecrated 
Bishop ; and " after the last Collect " to " for the last Collect," 
"Prevent us, Lord," being inserted before the Benediction. 
Such is the history of the great revision of the Ordinal of 
1662. Some oeremonies were with reverence restored in 
conformity with ancient precedents ; many improvements 
were made, and certain reconstructions to secure greater con- 
formity in the services were carried out. In the year 1689 
some insidious designs against the integrity of the Ordinal 
were set on foot, but, under God's good providence, frustrated. 
With some few variations, it is in use in that great branch 
of the Catholic Church founded in the United States of 
America, and in the sister Churches of Ii'eland and Scotland 
it has been preserved in its complete form. 



The Greek words for Ordination were rekuovv, ayi&fav 
[Johnson's Unbl. Sac. ch. ii. sect. 1], and reXecnovpyia, Kadupwais 
[Zonaras in I. Can. Apost], and, by Dionysius, UpariKT] 
reXeiWis, but almost universally x ei P 0TOVia in the sense both 
of Election [I. Cone. Nicfen. a.d. 325, c. iv. I. Cone. Antioch, 
a.d. 341, c. xix., and Laodicwa, a.d. 365, c. v. 2 Cor. viii. 19, 
as the Jewish Judges of Consistories and the public Magistrates 
of Athens were chosen by a show of hands] and of Ordination 
by laying on of hands. [Acts xiv. 23 ; 1 Tim. iv. 14 ; 2 Tim. 
i. 6.] But the latter is almost wholly and certainly the 
proper sense in which it was applied. [St. Hieeon., Comm. 
in Esai. c. lviii. Cone. Neo-C«sar. c. ix. a.d. 314. Ancyra, 
c. 314, c. x. 2 Cone. Nic. c. xiv. St. Basil, Ep. ad Amph. 
c. x. St. Cheys. in Ep. ad Tit. c. i. ; Horn. ii. in Ep. ad 
Phil.] The word xeLpoQecria, employed by the Council of 
Antioch, c. 341, c. x., and the 2nd Counc. of Nicasa, c. 4, means 
benediction of the ordained ; eirideais tuiv xeipcw, which ex- 
presses the actual ceremony or matter of Ordination, is a 
mere synonym for x ei P 0T0VI - a - The laying on of the Bishop's 
hands is the only essential rite of Ordination, being of Aposto- 
lical origin, having Scriptural authority, and being that cere- 
mony which has prevailed in all ages and among all branches 
of the Catholic Church. [Inst. Calvini, lib. ix. c. iii. § 16. 
Reform. Leg. Eccles. de Sacr. c. vi. Becan. de Sacram. c. 
xxvi. qu. iv. 3, 6.] Laying on of hands was the action used 
in blessing among the Jews [Gen. xlviii. 14], and was em- 
ployed by our Saviour [Mark x. 16], and also in the Consecra- 
tion of Priests [Num. xxvii. 18, 19 ; Deut. xxxiv. 9 ; Num. 
viii. 10 ; Exod. viii. 6, 7], the hand being symbolical of 
Divine aid. [Ps. lxxxix. 21, 22 ; Ezek. iii. 14.] Our Lord 
used the incommunicable ceremony of breathing, as the 
Author of the heavenly gift, and as shewing that the assistance 
of the Holy Ghost, which proceedeth from Him alone, could 
make efficient ministers of the new Testament, and would be 
given to them for cheir spiritual work. But as He ascended 
He laid on His uplifted hands and blessed His Apostles [Luke 
xxiii. 50], and this significant action was adopted by them as 
symbolical of Divine protection, and a token of delegated and 
spiritual power. Thus St. Paul and St. Barnabas were 
ordained with prayer and the laying on of hands, and are 
said to be sent forth by the Holy Ghost. [Acts xiii. 3.] Thus 
St. Timothy was consecrated [1 Tim. iv. 14 ; 2 Tim. i. 6] ; 
thus the Bishops, ordained by the Apostles, are said to have 
been constituted by the Holy Ghost. [Acts xx. 28.] Thus 
Deacons were ordained [Acts vi. 3], and Priests. [1 Tim. v. 22.] 

This doctrine has been held by Fathers, Councils, and 
Canonists. [St. Jerome in Esai. lviii. 10. St. Augustine, 
de gest. cum Emer. § xi. ; de Bapl. covtr. Donat. c. i. § 2 ; 
contr. Ep. Parmen. 1. ii. c. 13, § 28. St. Ambrose, de Dign. 



Sacerd. ; Comm. in 1 Tim. c. iv. v. 14. St. Cyprian, 
Ep. lxvii. ad Cler. et pleb. Hisp. St. Basil, Ep. ad Amphil. 
c. 1. St. Chrysostom, in cap. xv. Act. Horn. xiv. St. 
Gregory Nazianzen, Oral, xliii. in laude Basilii ; I. Cone. 
Nicam. a.d. 325, c. ix. ; Antioch, 341, c. x. ; IV. Garth. 39S, 
c. iv. ix. ; Ancyra, 314, c. x. ; Counc. of Mayence, 1549, 
c. xxxv. ; Cologne, 1536, pt. i. c. i. ; Trent, 1551, sess. xiv. 
c. 3 ; and by the Reform. Leg. Eccles. de Eccl. p. 99, and by 
the ritualists Sym. Thess. c. v. ; Dionys. Areop. ; P. Innoc. 
I. ad Eplic. Maced. Ep. xxii. § 5. St. Thom. Aquinas, Dist. 
xxiv. qu. ii. act. iii. Estius, 1. iv. d. 24, § 1. 24. Juennius, 
de Sacr. Q. iii. diss. viii. Habert's Archier. p. 121. Morin, 
de Sacr. Ord. pt. iii. Ex. i. c. 1, § 2. Dens, Tract, de Ord: .vii. 
p. 47. Bellarmine, de Sacr. Ord. 1. i. cix. ; de Rom. Pont. 
1. i. c. xii. Marianus ap. Menardum. Arcudius, de Sacr. 
Ord. 1. vi. c. 5. Maldonatus, de vii. Sacr. qu. iii. , etc. See 
also Prideaux, Validity, pp. 70-82, and Walcott's Ordinal, pp. 
248-9, note 1.] The ancient Sacramentaries make mention of 
no other rite. The Greek Bishops use only the right hand in 
the Ordination of Priests and Deacons ; and the same custom 
was observed, until the sixth century, it would seem, in the 
Western Church. In the English Church the Bishop lays on 
both hands, and in the Ordering of Priests, the Priests 
present, without speaking, lay their hands conjointly with 
the Bishop on the head of the Deacon as a sign of their appro- 
bation and reception of the newly-ordained Priest, to give a 
proof of previous deliberation, and to guarantee to the Church 
that the Bishop was acting with competent authority, and 
that there is no defect in his ministration of the sacred rite. 
It is a bare ceremony, as in the Greek Church Priests salute 
the Priests, and Deacons the Deacons who are newly ordained. 
The transition from the custom of the Eastern to that of the 
Western Church can readily be traced in the following stages. 
"In the ordering of a Priest a Bishop, lay thyself thy hand 
in his hand, the Priests standing by." [Const. Apost. 1. viii. 
c. xvi.] "This is the form of Ordinations," says Theophilus 
of Alexandria ; "all the Priests agree and choose, then the 
Bishop examines, and, with the assent of the Priests, ordains 
in the midst of the Church." The third Canon of the 4th 
Council of Carthage, a.d. 398, "When a Priest is ordained, 
the Bishop blesses and holds his hand above his head, and all 
the Priests hold their hands next the Bishop's hand above his 
head," is quoted in all the old Sacramentaries up to the 
twelfth century ; but in the Pontifical of Corbey, of that 
date, the Priests are desired to hold their hands on his 
shoulder-blades ; and in a still earlier one of the ninth 
century and some of the tenth century a distinction was 
made, the Bishop laying on his hand and the Priests holding 
theirs elevated. [Martene, 1. i. c. viii. art. ix. § 9 ; Morin, 
P. ii. p. 280.] The Bishop alone laid on hands in the Ordina- 
tion of Deacons. [Martene, u. s. § 1.] The unction of the 
Priest's hands, and the delivery of the vessels and habits, 
were later ceremonies, which at the Reformation were laid 
aside ; in the revised Prayer Book of 1552 the delivery of the 
chalice and paten and pastoral staff being also discontinued. 

The delivery of the Epistle to the Deacon, and of the Holy 
Bible to the Bishop and Priest, was probably introduced from 
the East through the Gallican Church, as it was the custom 
at Constantinople to place the order for the Holy Communion 
in the hands of the Priest, with the word "A£ios ; and by the 
Euchologium, the Priest is directed at once to read from the 
Book of the Liturgy. In the African and Western Churches 
the Bishop alone received the Bible, but it was at length also 
given to Priests, as being associates of the Bishop in teaching 
the people and the office of preaching. 

The essential words by which Orders are conveyed are 
Prayer for the grace of the Holy Ghost, with a blessing 
pronounced on the ordained. Hostiensis and Pope Innocent, 
the chief of Canonists, held that it would be sufficient for 
the ordainer to say, " Be a Priest," or words to that effect, 
if the Church had not ordered a prescript form. [P. Suayis, 
Polani. Hist. Cone. Trident. 1. vii. art. 6.] For as Pope 
Innocent says, now that proper forms have been made and 
enacted by the Church, they must be of necessity observed. 
[Ap. Nich. arch. Panorm. Comm. s. ii. pt. i. I. Dccrct.] The 
4th Council of Cartilage makes no mention of the form ; while 
in some of the old Sacramentaries and Pontificals arc found a 
long prayer or preface called the Consecration, and in others 
a prayer which was sung, beginning, " Giver of honours, and 
distributor of orders." Thus, St. Augustine says, "They 
prayed that the Holy Spirit might come upon them on whom 
they laid hands, a custom yet observed by the Church in her 
Bishops ; we can receive this gift according to our measure, 
but certainly cannot shed it upon others ; but that this maj 



664 



3n Introduction to tbe HDttiinal. 



be done, we invoke God Who worketh the same on their 
behalf over tliem " [de Trin. 1. xv. c. xxvi. § 46] ; and St. 

Ambrose, " The Church, as having true Priests, rightly claims 
this" [i.e. the Divine Commission]. The gift of the Holy 
Spirit is the priestly office. [De Pren. 1. i. c. ii. § 7.] So God 
took of the Spirit which was upon Moses, and put it upon the 
Seventy. [Num. xi. 17, 25.] In all this the old aphorism 
holds true, avdpuwlvq rd£is Qela. 5i X"P' S - And in order to 
receive spiritual strength and grace, in all rituals communion 
in the Holy Eucharist is required from the new ordained or 
consecrated. In the Greek Church the words employed are, 
"The Divine Grace, which helpcth them that are weak and 
supplieth that which lacketh, chooseth this godly Subdeacon 
(or Deacon) to be Deacon (or Priest) " [Euchol. ap. Morin. de 
Sacr. Ord. P. i. p. 79]; and in the Syro-Nestorian, "He is 
separated, sanctified, perfected, and consecrated to do the 
ministry of a Deacon in the Church, and the work of a Levite, 
as did Stephen, in the name of the Father, the Son, and the 
Holy Ghost." The Church of England makes an express 
mention of the order to which the candidate is to be appointed. 
For nine hundred years after Christ there was no express 
statement of the Church respecting the power of consecrating 
Christ's Body and Blood in the Ordering of Priests. The 
Greek Church does not give in express terms the power of 
consecrating the Sacred Elements, or of absolution, the invo- 
cation of the Holy Ghost, a prayer of consecration, and a 
benediction by the Bishop, constituting her form ; but as an 
equivalent she prays God that the Priest may stand unblame- 
able at His altar, to preach the Gospel of His salvation, to 
minister [lepovpyeiv] the Word of His truth, to offer to Him 
gifts and spiritual sacrifices, and to renew His people by the 
laver of regeneration. The Benediction of the old Pontificals 
resembled this prayer : " May the blessing of the Father, the 
Son, and the Holy Ghost, be upon thee, that thou mayest be 
blessed in the order of Priesthood, and offer propitiatory 
sacrifices " [Jiostias]: In the Western Church the power of 
consecrating the Holy Eucharist was not named until the 
tenth century, and was not adopted in the Use of Bangor 
before the close of the thirteenth century ; but it is found in 
the Pontifical of Caetan before a.d. 1000, at the delivery of the 
paten and Elements, and the chalice with wine : "Take the 
power to offer the Sacrifice to God, and to celebrate Mass in 
the Name of the Lord." The form conveying the power of 
absolution is later by three hundred years, but was alluded to 
in the shape of a prayer. In a Pontifical of Mayence of the 
thirteentli century, however, it occurs, "Receive the Holy 
Ghost, whose sins ye remit," etc., and in a Pontifical of 
Rouen, about the next century. 

§ The Effect of Ordination. 

The laying on of hands and prayer, with the delegation of 
ministerial order, constituting the essential and necessary 
form and matter of Ordination, it remains to consider the 
Divine vocation, and the results of Ordination. It is a sancti- 
fication of the person to do certain offices of religion, as in the 
case of Jeremiah [Jer. i. 5], and St John Baptist [Luke i. 15], 
and also the imparting of grace to make the person meet to 
perform the same. The change of name adopted by St. Paul 
and St. Peter after their ordination expresses significantly 
the change of condition, the new honour sanctified by God. 
But, as St. Jerome says, "Let every one prove himself and 
so come ; ecclesiastical order does not make a Christian. " [Ad 
Heliodor. Ep. v. al. 1.] The candidate is to be called to a 
high dignity and a weighty office and charge, to be a 
messenger, watchman, and steward of the Lord. He is to be 
a worker together with God [2 Cor. vi. 1], and giving no 
offence in anything, that the ministry be not blamed, approv- 
ing himself in all things as the minister of God. He is to be 
one of that order, of whom it is said, that " he that heareth " 
them heareth Christ [Luke x. 16], he is to be God's witness 
[Luke xxiv. 47, 48], to have power over all the power of the 
enemy [Luke x. 19], and to exercise a most solemn delegation. 
[John xx. 23.] But he has also to shew by his deeds rather 
than by name what his profession is, and to apply himself 
wholly to one thing, the priesthood of the atonement and the 
ministry of reconciliation ; to be one set apart by the most 
impressive vow at God's altar ; to forsake all worldly cares 
and studies, and to sanctify and fashion his life after the rule 
and doctrine of Christ ; to be a wholesome and godly example 
and pattern for the people to follow. He, like Moses and 
Joshua [Exod. iii. 5 ; Josh. v. 15], is bidden to a nearer access 
to God than the people. [Exod. xxiv. 13, 14.] And who is 
sufficient for these things? for, as St. Chrysostom argues, 
from Lev. iv. 3-13, xxi. 17, and Luke xii. 47, as the fault of 



coming short of God's Will is greater in His minister, so a 
more horrible punishment of neglect will ensue : he wants a 
great soul and a thousand eyes on every side. [Horn. iii. in 
c. i. Act. ; xxvi. in c. viii. Matt. ; de Sacerd. 1. vi. c. xi.] 
The candidate when ordained will have need of learning, for, 
as Bishop Jeremy Taylor observed, an ignorant minister is a 
head without an eye ; he requires to be a feeder [1 Pet. v. 2], 
a leader [John x. 4], an oracle [Mai. ii. 7], sober, grave, 
affable, firm, patient, long-suffering, kind, unwearied, zealous, 
and undaunted [2 Cor. vi. 1-10], "never ceasing labour, care, 
and diligence [Acts xx. 2 ; 1 Thess. ii. 17] until he has done 
all that lies in him, according to his bounden duty, to bring 
all such as are committed to his charge unto that agreement 
in the faith and knowledge of God, and to that ripeness and 
perfectness of age in Christ, that there be no place left among 
them either for error in religion or for viciousness in life. " 

The candidate for the Diaconate professes his trust that he 
is inwardly moved by the Holy Ghost to take upon him that 
office and ministration, and the candidate for the Priesthood, 
that he thinks in his heart that he is truly called, according 
to the Will of our Lord Jesus Christ. Any state of life is said 
to be that to which God is pleased to call us [Catechism], and 
St. Theophylact renders rrj /cXijcra [1 Cor. vii. 17-20], as iv o'iw 
pi(ji Kal iv oio) rdy/iari ko.1 iro\iT(v/xaTi. Vocation is twofold : 
[I.] Extraordinary, when God calls men (1) immediately, as 
was Moses ; (2) or by means and intervention of a prophet, as 
Elisha ; (3) before the existence of an Order of Ministers, as 
Aaron and the ti-ibe of Levi ; (4) after the institution of a 
Ministry, as Samuel and Elias, the Twelve [John vi. 70], and 
the Seventy, St. Matthias, St. Paul [1 Cor. i. 1 ; 2 Cor. i. 1 ; 
Eph. i. 1 ; Col. i. 1 ; Gal. i. 1 ; Rom. i. 1], and St. Barnabas : 
and [II.] Ordinary, when men call and appoint a Minister in 
the Church according to the law prescribed by God, as were 
the Aaronic Priests and Levites ; Titus and Timothy, Priests 
and Deacons of the Apostolical Churches, and now the Bishops, 
Priests, and Deacons of the Church. But the secret voice of 
the Holy Ghost does invite individuals [1 Cor. ii. 11 ; Jer. 
xi. 20, xvii. 10] ; on the one hand, Moses hesitated to accept, 
on the other, Isaiah sought to receive, a mission, and the 
Apostle declares that the desire to become a Minister is good. 
[1 Tim. iii. 1.] St. Augustine says, when Mother Church 
desires our work, ' ' nee elatione avida suscipiatis nee blandiente 
desidia respuatissed miti cordeobtemperetis Deo. " [Ep. xlviii.] 
"They who came not were sent," says St. Jerome, "for He 
saith, they came, and I did not send them. In those who 
came is the presumption of rashness, in those who are sent 
the obedience of service." [Prol. in Comm. in St. 3Iatt.] 

The natural sense of men required a holy entrance on the 
Priesthood [Demosthenes contr. Androtion. Plato, de Leg. 1. 
vi. § vii.], and the Canonical impediments were read over to 
the candidate in the Church during many centuries. "The 
evenest line of moderation in suits after spiritual functions 
which may be as ambitiously forborne as prosecuted, is not 
to follow them without conscience, nor of pride to withdraw 
ourselves utterly from them." The presence of earthly 
motives, such as desire of honour, wealth, and reputation, is 
utterly at variance with a Divine call. "The simple eye" 
[Matt. vi. 22, 23], "a good intention towards God, is a sign 
of its existence" [St. Chrys. Horn. v. in 1 Tim. i. 8], as 
the one end sought is doing His work to His honour, and 
setting forward the salvation of all men, out of a good con- 
science. [St. Aug. de Serm. Doni. ; Ivo, de Excell. Sacr. Ord. ; 
Calvin, deEztcr. Med. ad Sal. 1. iv. c. iii. § 11.] It is not said 
to the candidate, "Have you such an inward perception of 
such a Divine impulse, that you can distinguish it from all 
other inward movements by its manner of impressing you?" 
but, " Do you trust that you are on good grounds persuaded 
that you have a Divine call, that is, from your serious pre- 
paration, your honest intention, your sacred resolution to 
discharge the duties of the office which you seek ? " There is 
required of necessity no inward, secret, sensible testimony of 
God's blessed and sanctifying Spirit to a man's soul, nor any 
strong working of the Spirit of illumination ; suffice it that 
there be inclination of nature, personal abilities, and care of 
education, without any extraordinary assistance of the Holy 
Ghost. [See Sanderson, iv. Serm. § 32.] " Here is now that 
glass wherein thou must behold thyself, and discern whether 
thou have the Holy Ghost within thee or the spirit of the 
flesh of man. See that thy works be virtuous and good, con- 
sonant to the prescript rule of God's Word, savouring and 
tasting not of the flesh, but of the Spirit, then assure thyself 
that thou art endued with the Holy Ghost." [Homily on 
Whitsunday.] The only sure preservative for such a devotion 
of life and thought to the work of the Ministry as will ensure 



an 3lntroDuction to tfje £>rOinal 



665 



its accomplishment, is the perpetual memory of Him Who 
gave the commission to perform it, of the end for which it was 
given, and the account we must one day render to the Great 
Shepherd of the Sheep. 

The distinction between Clergy and lay persons is asserted 
by St. Chrysostom [in Ps. cxiii. v. 19, § 4], Tertullian [de 
PrcBsc. Har. c. xli. ; de Monog. xi. ; deFuga, xi.], St. Ambrose 
[de Dign. Sacerd. c. iii.], St. Cyprian [Ep. lix. ad Com.], and 
St. Jerome [adv. Lncif.~\. The designation Clergy, kKtjpos, a 
lot or inheritance, as in the suffrage "Bless Thine inheritance" 
[Ps. xvi. 15 ; lxxiii. 26], is another illustration of the analogy 
subsisting between the Aaronic and Christian Priesthood 
[Num. xxviii. 20 ; Deut. xviii. 1, 2 ; St. Jerome, Ep. xxiv. 
ad Nepol.], whilst there is also a reference to the circumstance 
of God overruling the lots in the case of St. Matthias, the first 
minister ordained by the Apostles. [Acts i. 26. St. Aug. 
Enarr. in Ps. lxvii. 19. Isidore, Orig. 1. vii. c. xii. ; de Off. 
Eccles. 1. ii. c. 1.] The word a4>op/.<r/xbs, severance, setting 
apart, founded on Acts xiii. 2, is also used as a synonym for 
ordination. [Bevek. Serin, ii., On the Church.] 

This distinction rests upon the impression of the indelible 
Ecclesiastical mark or character, the ' ' charisma certum veri- 
tatis, " as IremBus terms it [contr. Hcer. 1. iv. c. xxvi. § 2], or 
as St. Augustine, "SacramentumOrdinationis sure." [DeBono 
Conj. c. xxviii. ; contr. Donatist. 1. i. c. 1, § 2 ; contr. Ep. Par- 
men. 1. ii. c. xiii.] The same doctrine is stated by Bishop 
Jeremy Taylor [Episc. Assert, s. xii. xxxi. 3], Archbishop 
Potter [Church Gov. ch. v.], Prideaux [Validity, etc., p. 25], 
Hooker [Eccles. Pol. b. v. c. Ixxvii. § 3], Mason [de Mia. 
Anglic. 1. ii. c. xi. § 6], and Bingham [Orig. Eccles. b. xvii. c. 
ii. § 5]. It is that of the Canon Law, " Si quis clericus relicto 
officii sui ordine laicam voluerit agere vitam vel se militiaj 
tradiderit, excommunicationis poena feriatur." [Cone. Turon. 
a.d. 461, c. v.] "Sanctorum decus honorum qualibet fuerit 
occasione percepturn manebit omnibus inconvulsum." [VIII. 
Cone. Tolet. a.d. 653, c. vii.] " Ordo characterem, i.e. 
spirituale quoddam signum a caiteris distincturum imprimit 
in anima indelebile. " [Deer. Eugen. ad Armen. Cone. Flor. 
a.d. 1439. Comp. Cone. Trident. Sess. xxiii. a.d. 1563, c. iv.] 
The Canonists use similar expressions [St. Thom. P. iii. qu. 
63. Estius in Sent. Coram. 1. iv. dist. i. § 20. Becanus, Ibid. 
§21 ; and Lyndewood, Walterus, sub qucest. Prov. Angl. 1. i. 
tit. 5], and our own Canons, " Semel receptus in Sacrum 
Ministerium ab eo imposterum non discedet, nee se aut vestitu 
aut habitu aut in ulla vita? parte geret pro laico " [Articuli, 
A.D. 1571], with which Canon lxxvi. of 1604 concurs. This 
principle is grounded on the analogy of the perpetuity of the 
priesthood, both of Melchisedec and the Jews, and the 
Apostles and Clergy of the Primitive Church ; on the endur- 
ing grace of Holy Baptism ; on the self-dedication for life to 
God ; on the fact that God has nowhere signified that the 
character will expire before death ; on the actual unbroken tradi- 
tion that re-ordination was a sacrilegious and heretical act, and 
that in cases even of deposition the exercise of sacred functions 
was only suspended. [Comp. Ed. Rev. art. v. Jan. 1849.] 

Holy Orders are not denied, in a large sense of the word and 
in another nature, the name of a Sacrament, by the ninth of the 
second Book of Homilies of the English Church ; but, as being 
restricted to a class in the community, as lacking the promise of 
remission of sins, and not having any visible sign or ceremony 
ordained of Christ [Art. XXV.], and not being generally neces- 
sary to salvation, they are so called in an inferior sense to the 
two Sacraments of the Gospel. With this reservation, the 
Church of England regards Orders as a Sacrament, or rather 
as sacramental. The title of the Book of Common Prayer in- 
cludes " administration of the Sacraments and other rites and 
ceremonies of the Church." The rubric of 1549 provided 
that ' ' every parishioner shall communicate at the least three 
times in the year, and shall also receive the Sacraments and 
other rites according to the order of this Book appointed. " 
Similar language is employed in the Act of Uniformity, 1 
Eliz. c. ii., and the Homilies, P. 1, "On Common Prayer and 
Sacraments :" " Neither Orders nor any other Sacrament else 
be such Sacraments as Baptism and the Communion are " [p. 
316]. Melanchthon included Ordination among Sacraments. 
[Loci Theol. torn. i. pp. 233, 234. Comp. Conf. Augsburg, pp. 
29, 30.] The greatest English theologians, however, cautiously 
guard against any misapprehension of the term Sacrament, 
on the safe ground that the outward ceremony of breathing 
has been changed into laying on of hands ; that the Form of 
Words is given "as in the Person of Christ," and not from 
ourselves; and that the grace given is "gratis data," not 
"gratum faciens " [Bp. Andrewes, Serm. ix.]; but they still 
do not withhold the designation of Sacrament, provided that it 



be not understood as a true or necessary Sacrament. [Bp. 
Jewel, Treat, on Sacr. p. 1225. Def. of Apology, p. ii. 
p. 459. Archbishop Wake, Expos, of Doctrine, Art. xv. 
p. 46. Calfhill, Ans. to Martiall, p. 229. Bp. Burnet, 
Find, of Orel, p. 21. Archbishop Bramhall, Cons, of 
Bishops, disc. v. Crakanthorp, Def. Ecel. Angl. c. xxx. 
Bp. Beveridge on Art. XXV.] 

From the distinction existing between the Clergy and Laity 
is derived the word "Order" [gradus [Sad/j.bs, ordo Tctfis], the 
state to which the ministers of God are ordained. [St Ambr. 
de Off. Mm. lib. 1. c. viii. 25. St. Aug. de Civ. Dei, 1. 
xix. e. 13. Gabriel Philad. c. ii. St. Leo, Ep. lxxxiv. c. 
4. Bp. Jeremy Taylor, Episc. Assert. § xxxi. 1. 3.] The 
words potestas, offieium, honor, dignitas, d^ia, d^iuy.a, locus, 
Xupa, are also synonyms of ordo. 

§ The Preface to the Ordinal. 

The Preface to the Ordinal sets forth the following state- 
ments and principles : — 

I. The Three Orders of the Ministry are Apostolical, and 

have ever been held in reverent estimation. 
II. That there are proper ages at which Orders should be 

conferred. 
IV. That there are proper times and places for Ordination. 
III. That the candidates shall be duly tested as to character 

and- qualifications. 
V. That there are indispensable rites and ceremonies 

ministered by a Bishop for Ordination, public prayer 

with imposition of hands. 
I. If these three orders be from the Apostles' times, they 
must be Divine. The Saviour, as High Priest upon earth, 
actually ordained His Apostles and seventy disciples as repre- 
senting Priests and Levites. The first consecration of Apostles 
is referred to the Holy Ghost [Acts i. 24 ; xiii. 2], and the 
Ordination of Deacon also, "being full of the Holy Ghost" 
[vi. 5]. The offices of Bishops, Priests, and Deacons are quite 
clear in the New Testament ; but distinct names for the three 
orders are not discernible at first until language permitted 
and circumstances demanded it. We find ordainers and per- 
sons ordained, and the names Bishops, Priests, and Deacons : 
even in the second century Presbyters were called Bishops, as 
overseers of a portion of the flock ; but in the third century 
Bishops are nowhere called Presbyters. The Apostolical 
fathers distinctly enumerate Bishops, Priests, and Deacons 
as severally distinct. These orders, on the testimony of 
ancient authors, evidently existed at all times in Christ's 
Church, and must therefore be perpetuated by lawful autho- 
rity, that is, by Bishops, who alone have the power of 
ordaining in order that they may continue and be reverently 
used and esteemed. 

II. The Canon Law defines thirty years to be the Canonical 
age for the reception of the Priesthood, but suffers the admis- 
sion of the candidate at twenty-five years of age. [P. Dist. 
lxxviii. c. 1, ii. v.] Pope Zosimus, 417, enacted the ages for 
Priesthood and the Diaconate to be respectively thirty and 
thirty-five years. [R. Maurus, de Ord. Antiph. c. xiii.] Pope 
Siricius, 385-398, requires the ages to be thirty -five and thirty. 
[Ep. i. § ix.] The Councils of Agde, a.d. 506, c. xvi. xvii. ; 
III. Carthage, a.d. 397, c. iv. ; II. Toledo, a.d. 531, c. i., 
permitted the reception of the Diaconate at twenty -five years ; 
that of Melfi, a.d. 1089, at twenty-four, and the Priesthood 
at thirty years of age. The latter age is also prescribed by 
the old Saxon laws, and the Councils of Neo-Ca-sarea, a.d. 
314, c. xi. ; IV. Toledo, A.d. 633, c. xx. ; IV. Aries, a.d. 
524, c. i., and Trullo, 691, e. xiv. The 3rd Council of 
Ravenna, a.d. 1314, Rubr. ii., forbids Deacons to be made 
under twenty, or Priests below twenty-five years of age. 
The Council of Trent, Sess. xxiii., a.d. 1563, c. xii., permits 
the ordination of Deacons at twenty-three, and of Priests at 
twenty-five years of age. In the Greek Church the age for a 
Deacon is twenty-five [that for Levites in the Jewish Church], 
for a Priest thirty years. [Sym. Thess. c. v. ; Assemanni, 
P. iv. p. 169.] The latter age is so often prescribed because 
at it our Lord began His Ministry. [St. Luke iii. 23. Exci r/>. 
Egbert, 750. Epist. c. xcv. St. Aug. Ep. xxxix. ad Theoph.] 
In the Ordinal of 1552 the age for the Diaconate was twenty- 
one, that of the Roman Sub-diaconate ; which is still allowed 
in the American Clnu'ch (1S32) and Scottish Church (1S3S), 
twenty-four years of age being required in the candidate for 
the Priesthood. In 1584 Archbishop Whitgift required 
twenty-four years of age full in the candidate for Orders. 
[Cardw. Doc. Ann. No. xcix.] In the Apostolical Consti- 
tutions the ago for a Bishop is at least fifty years [1. ii. c. 1], 
and Pope Boniface, in the eighth century, alludes to this ride ; 



666 



an JntroDuctton to tbe Drtiinal. 



by Justinian [Novell. Const. 123, c. 1] it is fixed at thirty- 
five, but in Novell, cxxxvii. c. 2, at thirty ; by Siricius and 
Zosimus forty-five [Theod. H. E. 1. ii. c. 26] ; but in the Greek 
Church it is probable that in the cases of St. Athanasius, 
Gregory Thaumaturgus, Athenodorus [Euseb. H. E. 1. vi. 
c. 30], Acholius [Ambr. Ep. lx.], Paul [Soc. H. E. lii. c. 5], 
and in the Western Church, Remigius of Rheims, who are all 
spoken of as young men, a lower age was sometimes accepted. 
By the Act 3 Eliz. c. xii. § v. vii., a Priest was required to be 
of twenty-four years of age, which is confirmed by the 34th 
Canon of 1003, and by the present rubric : and the Canonical 
age for the Diaconate is fixed at twenty-three years, unless 
he have a faculty, that is, a licence, or dispensation from the 
Archbishop of Canterbury, given to persons of extraordinary 
abilities, by virtue of the Act 44 George III. c. xliii. c. 1, 
which confirmed the right hitherto held by the Primates. [21 
Hen. VIII. c. xxi. § 3.] Martene furnishes several instances 
of Ordination before the canonical age. [De Ant. Bit. Eccl. 1. i. 
c. viii. Art. iii. § 4.] Archbishops Sharp and Ussher, and 
Bishops Bull and Jeremy Taylor, and Ven. Bede were all 
ordained Priests before the age of twenty-four years. And 
the monks of Westminster had the privilege of Ordination to 
the Priesthood at twenty-one years of age. 

The Deacon must continue in the office of a Deacon the 
space of a whole year ["at the least," 1552], except for 
reasonable causes it shall otherwise seem good ' unto the 
Bishop [his ordinary, 1552], to the intent he may be perfect 
and well expert in the things appertaining to ecclesiastical 
administration. An interval has always been required be- 
tween Ordination to the Diaconate and to the Priesthood. [St. 
Greg. Naz. Orat. xxi. § 7. St. Hier. Ep. xxxv. ad Heliod. 
St. Cyprian, Ep. Iv. p. 103. Leo, Ep. lxxxv. c. i. Decret. 
P. i. dist. lxxviii. c. iii. ] The Councils of Barcelona, 599, c. 
iii. ; Dalmatia, 1199, c. ii. ; Bourdeaux, 1024, c. vi. n. iii., 
and Trent, Sess. xxiii. 1563, c. xiv., prescribe one year's 
service in the Diaconate ; Zosimus [Ep. i. c. ii.], and Siricius 
[Ep. i. c. ix.], and Canon Law [Decret. i. dist. lxxvii. c. ii. 
iii. ], five years ; and the Council of Constantinople [870, Act. 
x. c. v. xvii.], and Hormisdas [Ep. xxv. c. i.], three years, 
and for the Priesthood, four years. By the old English Pon- 
tifical : " Inhibemus quod nullus Ordinem recipiat Diaconatus 
nisi fuerit aetatis viginti annorum, Presbyteratus viginti qua- 
tuor, et vicesimum quintum attigerit." [Lacy's Pontifical, 
p. 78.] 

III. By the 31st Canon, the place of Ordination is 
defined to be the Cathedral or the Parish Church where the 
Bishop resideth, "and the Ordination is to take place in pre- 
sence of the Archdeacon, the Dean, and the two Prebendaries, 
at the least, or four grave persons, being M.A. at the least, 
and allowed to be preachers." The Ordination is to take 
place "in the face of the Church ; " and the Church is best 
represented by the Cathedral of the Diocesan who ordains. 
Bishops were absolutely interdicted from holding Ordinations, 
except within their own dioceses, by the Apost. Can. c. 
xxxv. ; I. Council of Nicrea, c. xv. ; I. Constantinople, c. ii. ; 
Antioch, c. xiii. xxii. ; I. Tours, 461, c. ix. ; III. Orleans, 538, 
c. xv., and Aix, 789, c. xi. As early as 1538, the 10th Article 
says : ' ' Docemus quod nullus ad ecclesise Ministerium voca- 
tus, etiamsi Episcopus sit, hoc sibi jure divino vindicare 
possit, ut ullam Ecclesiasticam functionem in aliena dicecesi 
exercere valeat, hoc est nee Episcopus in alterius dioecesi," 
etc. [§ xiii.] The Bishop at Ordination is seated in a chair 
near the Holy Table, as the candidates, according to Symeon 
of Thessalonica and Dionysius and Theodoret, were also 
ordained in the Sanctuary [Hist. Eccles. p. 166 ; Morin, P. ii. 
p. 47, 106], and the Greek Euchologium has a similar rubric, 
"The High Priest sitteth in front of the Holy Table on a 
little throne." [Goar, p. 292.] Amalarius also mentions that 
the Deacons and Priests received Ordination before the Altar. 
[De Div. Off. 1. ii. c. vi.] The Councils of Rouen, 1581, and 
Bourdeaux, 1624, require the Ordinations to be made at the 
High Altar, and the 4th Council of Milan, that they should 
be held in the principal church of a town, if not in the Cathe- 
dral, in both places reinforcing the decree of the Council of 
Trent. [Sess. xxiii. c. viii.] 

IV. The appointment of times for Ordination is the public 
demand of the Church in the name of the Lord Himself, 
' ' Whom shall I send, and who will go for Us ? " [Isa. vi. 8. ] 
There are besides the vocation and voluntary offer of the 
candidate, two solemn preliminaries, examination by the 
Bishop and Clergy [Theophilus of Alexandria in Can. vi. 
Apost. Const, lii. c. 28, 1. viii. c. 16. St. Cyprian, Ep. 
xxxviii. lxvii. Posidonius in Vit. Aug. c. xxi. IV. Counc. 
Carthage, 39S, c. xxii.], and the testimony of the people. 



The former is enforced by St. Paul himself ; by St. Chryso- 
stom, de Sacerd. liv. c. ii. ; St. Cyprian, ad Cler. Ep. xxix. ; 
by Gregory I. cul Adeod. Ep. xlix. 1. iii.; Siricius, Ep. iii. 
c. i. ; the Canon Law, Decret. P. i. dist. lxxxi. c. iv. ; Theo- 
philus Alex. Comm. in Can. vi.; Theoph\"lact in 1 Tim. 
c. v., and these Councils — Nicasa, c. ix.; Aix, 789, c. ii.; 
Besiers, 1233, c. vi.; Lateran, 1215, c. xxvii. ; VIII. Toledo, 
653, c. viii. ; Canon Arabici, 325, c. xii. The English Church 
has always observed the same rule. [Councils of Cloveshoe, 
747, c. vi.; Cealchythe, 7S7, c. vi. ; Oxford, 1222, de Ordin., 
and 1322 ; Lambeth, 1330, c. vi. ; Lyndewood, Prov. 1. i. tit. 
v. vi., and App. p. 17; and Council of London, 1557, tit. de 
quali ordin.] For this cause, and to prevent uncanonical 
intrusions, Bishops were forbidden to ordain Clerks out of 
their own diocese, unless with the consent and letters of the 
Diocesan. [Councils of London, 1175, c. v.; III. Orleans, 
538, c. vi. ; Sardica, 347, c. xv. ; III. Carthage, 397, c. xxi.; 
IV. Carthage, 398, c. xxvii.; II. Braga, 563, c. viii.; May- 
ence, 888, c. xiv.; Rouen, 1050, c. ix.; Lucca, 1308, c. xvi.; 
Rheims, 1564, c. viii. ix.; Cambray, 1565, c. x.; Bourges, 
1584, c. iii.; and Trent, Sess. xxiii., 1563, de Reform, c. vii.] 
Nor may one Bishop ordain the Clerk of another without 
Letters dimissory from the latter granting his permission and 
sanction. [XXXIV. Canon, 1603, Lyndew. Prov. 1. i. tit. iv. 
pp. 27, 32. Cardw. Doc. Ann. ii. 322, 356, 420.] 

Wednesday appears to have been the usual day for the 
commencement of the examination, and three days are some- 
times prescribed for it. [Council of Nantes, e. xi. ; Decret. P. 
i. dist. xxiv. c. v.] Three points are insisted upon in the 
Canon Law — canonical age, sufficient knowledge, and virtuous 
conversation. The Bishop himself has the chief position in 
the examination, then the Archdeacon, the Dean and two 
Prebendaries of the Cathedral Church [Canon XXXI. XXXV. 
1603], and his own Chaplains, of whom, by the Act of 25 
Henry VIII., he is permitted to have two additional, and the 
Archbishop four, to assist him in Ordination. "Grave and 
expert men " are required to aid him in this work by Gregory 
I. [Ep. xlix. 1. iii. ind. xi.] The Council of Nantes, 900, c. 
xi. , appoints Priests attached to his person, and other prudent 
men, well skilled in the Divine law, and instructed in Ecclesi- 
astical rule. Three examiners at least are appointed by the 
Council of Toledo, 1473, c. xi., and by others of later date 
three ; in allusion, doubtless, to the Scriptural rule. [Deut. 
xix. 15.] The English rule, says Bishop Stillingfleet in 1681, 
was to have four. 

The examiners are to require virtuous conversation and 
sufficient knowledge of Latin and the Holy Scriptures. The 
old rubrics ran thus : — 

" Nidlus ordinetur nisi examinacio pracedat." [Lacy's 
Pontifical, p. 75.] " Postea fiant inhibitiones in generalibus 
ordinibus et Episcopo placuerit. In virtute Spiritus Sancti in- 
hibemus sub poena anathematis ne quis se ingerat ordinandum 
nisi priiis examinata persona, cum titulo intitulatus fuerit et 
vocatus. Nequis etiam mortalis peccati conscius vel excom- 
municato aut suspensus ordines recipiat. Item nullus alterius 
diacesis, nisi lileras dimissorias habuerit." [Lacy's Pontifical, 
P- 77.] 

The Canon Law required that diligent inquiry should be 
made into the life, age, title, and place of education of the 
candidate ; whether he was well learned, instructed in the 
law of the Lord, and, above all, if he firmly held the Catholic 
faith, and could express it in simple words. [Decret. P. i. dist. 
xxiv. c. v.] But besides these requirements, a long list of 
canonical impediments, such as irregularity, i.e. bodily defor- 
mity, illegitimacy, and the like, offered hindrance to the 
reception of a candidate. But all the Canons of the Church 
require him to be without crime. [Prov. Lyndew. 1. i. tit. 
iv. v. vi., App. 16, 17. Counc. of Chichester, 1246 ; Exeter, 
1287, c. viii.; IV. Carthage, 398, c. lxvii. lxviii.; Epaon, 517, 
c. iii.; III. Orleans, 538, c. vi. ; Agde, c. xliii.; Nica?a, c. x. ; 
IV. Toledo, 663, c. xix. Canon. Apost. c. xviii.] St. 
Cyprian says, that in accordance with the Divine law [Exod. 
xxi. 21, xix. 22, xxviii. 43], Priests and Deacons should be 
morally whole and without blemish [Ep. lxxii. Stcp>hano~\, and, 
as St. Augustine well says, St. Paul, when he chose Priests 
and Deacons, saith not, " H any be without sin ; " for had he 
said this, every man would be rejected, none would be 
ordained, but he saith, "If any be without crime, such as 
murder, adultery, any uncleanness, fornication, theft, 
cheatery, sacrilege, and the like." [Tract, xii. in St. Joann. c. 
viii.] The knowledge of letters is required by the 1st Council of 
Rome, 465, c. ii.; Lucca, 1308, c. xxxiv. ; II. Orleans, c. xvi.; 
and Canon Law Decret. P. i. dist. xxxvi. c. i. ix. x. xiv. ; and 
Novell. Just, exxiii. tit. xv. c. xii.; and of Latin by the 



an 3jntrotmction to tfje HDr&inal. 



667 



Councils of Genoa, 1274, c. 25, and Toledo, 1473, c. iii. and 
London, 1571, c. i. St. Paul required a man to be apt to 
teach, and to be distinguished from the unlearned. [1 Cor. xiv. 
16.] Knowledge of the Holy Scriptures is insisted upon by 
St. Jerome [Coram, in Agg. c. ii.], Councils of Nantes, 900, c. 
xi.; IV. Toledo, 633, c. xxv. ; and Canterbury, 1525; while 
at the present time, knowledge of Greek is considered indis- 
pensable in candidates, and Hebrew is sometimes required. 

The concurrence of the people, or rather their testimony, is 
required, as the Levitical Priests were presented to the con- 
gregation [Exod. xxix. 4] ; and seven men "of good report" 
were the first Deacons. [Acts vi. 3.] In the Primitive Church, 
a proclamation of the candidates, an eiriK-ripv^is, or praedicatio, 
was always used. [Lampridius, c. xlv. Council of Chalcedon, 
a.d. 451.] A " Si quis " is now read out in the Parish Church 
of the candidate before Ordination, and letters testimonial 
from his College, or three beneficed Clergymen, are necessary. 
An appeal is also made to the congregation whether they 
know any notable crime, or canonical impediment, in accord- 
ance with the rule of the old English Church. [Excerp. 
Egbeeti, c. xcix.] In the early Church, the people gave 
their approbation, or consent, or expressed their rejection of 
the unworthy by exclaiming "A^tos, or dvdijios. [Const. Apost. 
1. viii. c. iv. St. Ambr. tie JDign. Sacerd. c. v. Euseb. 
H, E. 1. vi. c. xxix. xliii.] There was no election by the 
people, except in the case of the seven Deacons (and of them 
because made stewards of the common stock of the Church), 
and when Deacons were appointed to Ministerial offices, the 
people's voice had no share in the matter of choice, but refer- 
ence was made to them, as by St. Peter at the consecration 
of St. Matthias. Yet whilst Bishops reserved to themselves 
the absolute and inherent right of acceptance or rejection 
[Decret. P. i. dist. lxiii. c. viii. Posid. in Vit. Aug. c. iv.], 
they wisely, when the gift of discerning of spirits was with- 
drawn, asked for the testimony of the Clergy and people (not 
the people only), amongst whom the candidate had lived, to 
his virtuous conversation. [St. Cypr. Ep. xxxviii. St. 
Jerome, Ep. xcv. ad Rust. Siricius, Ep. i. c. x. Leo I. Ep. 
lxxxix. § 3. III. Council Carthage, 397, c. xxii. IV. Car- 
thage, 398, c. xxii.; and the ancient Sacramentaries and 
Pontificals.] If any crime was then objected [Apost. Can. c. 
lxi.] the Ordination was deferred, and the accuser examined 
strictly within three months. If he failed to offer sufficient 
proof, if a Clerk, he was degraded, and if a layman adequately 
punished. [Novell. Just. Const, cxxxvii. p. 408.] But the 
ordainer was not to take the accusation without proof [Cone. 
Chalc. c. xxi.], and no excommunicate person, or one not a 
communicant, was allowed to be heard. [Cone. Constant, c. 
vi.] Damasus, in 367, required the accuser to put in a 
caution that in default ample atonement to the sufferer might 
be made by him [Epist. iv. c. vii.], and the Canon Law for- 
bade the delivery of the Holy Communion to a false accuser 
from that day forth. [Decret. P. ii. Caus. ii. qu. iii. c. iv.] 
In all Rituals the congregation are desired to unite in prayer 
for the candidates. 

V. Our blessed Lord as the Chief Bishop and Great High 
Priest chose and ordained [St. John xv. 16] the Apostles and 
the Seventy Disciples, the first Bishops and Priests of His 
Church. After His Ascension St. Matthias was elected by 
God [Prov. xvi. 33], and the Twelve were endowed with the 
miraculous power of discerning spirits, knowing men's hearts, 
whether they were sincere and spiritually-minded [1 Cor. xii. 
10], by prophecy, that is, by the Holy Ghost, says Theophy- 
lact [in 1 Tim. i. 18], and St. Chrysostom [Horn. v. in 1 Tim. 
i.], by ordinance of the Spirit, according to fficumenius [in 1 
Ep. ad Tim. iv.], by Divine revelation, as Theodoret explains 
[in 1 Tim. i.], or as Clement of Alexandria asserts of St. John, 
that he ordained Bishops and Clergy out of such as were 
signified by the Spirit. [Euseb. iii. 23.] Butas this heavenly 
gift died with the Apostles, St. Paul laid down rules for the 
fitness of candidates to St. Timothy and Titus, and as St. 
Clement says, "The Apostles knew from our Lord Jesus 
Christ that there would be a strife touching the name of 
Bishops. For this cause, having a perfect foreknowledge, 
they established Bishops and Deacons, and a rule of future 
succession, that after their decease others approved [by the 
Holy Ghost] might receive their ministry." [Ad Corinth. 
§ xliv. ] This succession is that of Bishops. 
_ The Jewish Priesthood was hereditary, adapted to the 
circumstances of a temporal dispensation, and a people for- 
bidden communication with other nations. But the Church 
has a spiritual ministry, is one and Catholic, designed to bring 
all countries into the one fold, under one Shepherd, and to 
last even unto the end of the world. The Chief Bishop was 



born of the royal tribe, not of that of Levi, a Priest after the 
order of Melchisedec, not of Aaron. Therefore her "succes- 
sion is not limited to a lineage, or her ministries assigned to a 
single family, but from every tribe, and people, and language, 
those whom Divine choice approves as fit and worthy, she 
constitutes Priests, not on the merits of birth, but of worth." 
[St. Cypr. de Unct. Chrism. ] The best of every nation she 
presses into her service. [Const. Apost. 1. vi. c. xxiii.] 
Simony, heresy, schism, or any other grievous sin, will not 
hinder the effect of the laying on of the hands of the ordainer 
[Art. XXVI. Glossa Decret. P. ii. c. i. qu. 1, c. xvii.], just as 
under the Law bodily blemishes did debar the Priest from 
offering the "Bread of God" [Lev. xxi. 17], yet did not cut 
off the entail, interrupt the succession, or disentitle his sons 
from the inheritance of the Priesthood. Moses, appointed by 
extraordinary commission from God, consecrated Aaron as 
High Priest, and Aaron's sons as Priests. [Ps. xcix. 6 ; Exod. 
xxix. 30 ; Lev. viii.] Aaron continued the succession. [Heb. 
v. 4; Num. viii. 11-13.] When the Apostles received the 
gift of the Priesthood [1 Pet. ii. 25 ; Luke xxii. 29 ; John 
xx. 22], they by Divine appointment divided the Ministry 
into such degrees and orders as were necessary to the govern- 
ment and comeliness of the Church. They, having conse- 
crated Bishops [1 Tim. iv. 14 ; 2 Tim. i. 6 ; Tit. i. 45], either 
ordained Priests [Acts xiv. 23], or desired Bishops to ordain 
such, reserving the plenitude of power, which is the peculiar 
and special endowment of the Episcopate ; and also ordained 
Deacons. [Acts vi. 6.] 

The great charter, bestowing the exclusive power of Ordi- 
nation upon Bishops, lay in the words of the Redeemer to the 
Apostles, "As My Father hath sent Me, even so send I you ; " 
as Bishops are the successors of the Apostles, so the Church 
has always kept this rule without break or doubtfulness. In 
the Eastern Church, the essential power of Ordination has 
always been reserved to Bishops exclusively, and it was not 
until the fourth century that the African Church permitted 
Priests to lay on their hands with the Bishops in the Ordina- 
tion of Priests : nor after this rule was adopted by the 
Western Church, is there any example in ecclesiastical history 
of Ordination by any but Bishops only, as their proper and 
peculiar function confirmed by the ancient Apostolical Canons 
and Constitutions, by the Councils of Ancyra, Antioch, c. ix., 
Sardica, c. xix., Alexandria, Nicsea, c. xix., Chalcedon, c. xi., 
VI. Trullo, c. xxxvii., Constantinople, Orange, II. Orleans, 
c. iii., Braga, c. iii., Cealchythe, c. vi., Dalmatia, c. ii., and 
Seville, c. vi. ; by the testimonies of the fathers, St. Athana- 
sius [II. Apol. c. Athan.], St. Chrysostom [in Phil. Horn, i., 
in 1 Tim. iii.], St. Augustine [de Hair. c. Iii.], St. Epiphanius, 
St. Jerome [Epist. ad Evang. ci.], St. Cyprian [Ep. xli.], 
Cornelius, Dionysius ; by the acts of primitive Bishops, and 
by every Sacramentary and Ritual. [Decret. P. i. dist. lxvii. J 
On the other hand, Ordinations by Priests only were con- 
stantly declared to be null and void, and to communicate 
Presbyterian Ordination was affirmed to be heresy by the 
united voice of Christendom ; and, as Bishop Hall says, 
"that Presbyter would have been a monster among Chris- 
tians that should have dared to usurp it." The Catholic 
doctrine has ever been that without Sacraments there is no 
Church, and without Bishops there can be no Priests, and 
consequently no Sacraments. There is not one instance in 
Holy Scripture or ecclesiastical history of Ordination by 
Presbyters only, it was the prerogative of Bishops ; and 
therefore the present rubric (1662) declares that "no man 
shall be accounted or taken to be a lawful Bishop, Priest, or 
Deacon, or suffered to execute any of the said functions, 
except he be called, tried, examined, and admitted thereunto, 
according to the Form hereafter following, or hath hail 
formerly Episcopal consecration or ordination." Priests of 
the Western and Eastern Church, on conforming to her 
discipline and doctrine, are therefore admitted at once to 
minister in the churches of England ; and in the Office of 
Consecration of Bishops, in 1662, the question was significantly 
added: "Archbishop. Will you be faithful in ordaining, 
sending, or laying hands on others? Answer. I will so In-, 
by the help of God." The special powers of the Bishop lie in 
the right to ordain, to consecrate persons and things, to 
administer Confirmation, and in jurisdiction ; just as the 
Diaconate does not possess the privilege of the Priesthood, 
to consecrate the Holy Eucharist, to absolve, to preach, ami 
ordinarily, to baptize. 

The Priesthood, however, have an important part in Ordi- 
nation of Priests and Deacons, for their testimony is required 
before the acceptance of a candidate, their aid in his examina- 
tion, and in the former case their presence and aid at the laying 



668 



an Introtmction to tbe flDrtimal. 



on of hands. Where the laying on of the hands of the Presby- 
tery is mentioned by .St. Paul [1 Tim. iv. 14], the Presbytery (a 
word sometimes used in the sense of an order) has been under- 
stood by St. Chrysostom, Thcodorct, (Eeumcnius, Theophylact, 
Suicer, and all the best commentators, ancient and modern, to 
designate the College of Bishops ; and this gift, which is said 
to have been given by the laying on of their hands, is in the 
Second Epistle [c. i. 6] said to have been given by the laying 
on of the Apostles' hands, so that the utmost that could be 
made of the passage, even in conjunction with the Carthaginian 
Canon, would be, that Priests sometimes imposed their hands, 
together with an Apostle or Bishop. But St. Timothy was a 
Bishop [1 Tim. v. 22], and nowhere have we an example of 
Priests ordaining a Bishop ; and the Council of Carthage, 
reserving the Ordination of Deacons to the Bishop solely, only 
required the presence of the Priests (who were enjoined to be 
silent), in order to add solemnity to the Ordination, and to 
preclude the admission of unworthy or unfitting persons to 
the Priesthood. Even this canon was not in harmony with 
ancient practice, although it rightly permitted the Bishop 
alone to bless the person ordained. A remarkable use of 
prepositions in the passage of the Epistle to Timothy just 
cited, must also be noted. In the case of St. Paul, it is 5ia, 
through, by means of, laying on of my hands, but in the case 
of "the Presbytery," fiera, together with: one was instru- 
mental, the other assistant. 

The Ephesian Presbytery after all were the "elders of the 
Church" of Ephesus, whom St. Paul says "the Holy Ghost 
had made Bishops over the flocks." [Acts xx. 17-28.] The 
3rd Council of Carthage, held only one year before that 
which permitted Priests to assist, laid down this canon [c. 
xlv. ] : " Episcopus unus esse potest per quern dignatione 
Divina Presbyteri multi constitui possunt ; " and, to avoid 
any doubt, the Epistle, 1 Tim. iii., was transferred from the 
Ordering of Priests to the Consecration of Bishops, in 1662. 
The Catholic Church has ever held this doctrine, that true 
ministrations of grace depend on Episcopal ministries, and 
has always regarded all other ministries, whether assumed to 
be conferred by Presbyters, undertaken at will, or bestowed 
by a call from the congregation, to be wholly invalid. Luther, 
Knox, Wesley, and Whitfield were but Priests, Calvin was 
only a Snbdeacon, and others mere laymen ; every mission 



by their hands is therefore absolutely null and void, according 
to Scriptural authority, Apostolical practice, and the unbroken 
tradition of eighteen centuries. Those only who have Epi- 
scopal orders of Bishop, Priest, or Deacon, in the Western and 
Eastern Churches (including also now that of America), 
according to the 23rd and 26th Articles of our Church, 
minister the Word of God, and His Sacraments, in Christ's 
Name, and by His commission and authority. All others 
must be actually ordained, whether of previous Presbyterian 
or congregational nomination, on conforming to the Church ; 
as in 1661, four teachers of the former in Scotland were first 
ordained Deacons and Priests, and then, on December 15, 
Bishops of the Scottish Church. [Wood, A. 0. Fasti, iv. 321.} 
A Roman or Greek Subdeacon is regarded as a layman. In 
some cases of the Superior or Major Orders an imposition of 
hands " non-ordinativa sed reconciliatoria " lias been used. 
One of the earliest declarations from authority after the 
Reformation, against Orders conveyed by Presbyters, of the 
year 15S5, may be seen in Cardwell, Doc. Ann. No. cii. 

As the chief magistrate is the fountain of honour in the 
State, so in the Church the Bishop is the chief in the Christian 
polity, a prince in the spiritual commonwealth, with the sole 
power of Ordination, and distribution of grades and offices, 
and degrees of ministry ; and the reservation of this power to 
the Episcopate is a visible symbol of the unity of the One 
Catholic and Apostolic Church. There is but one Spirit of 
grace, though there are diversities of gifts and operations. 
In 1549 the necessity of lawful admission by the Bishop was 
asserted in the Preface to the Ordinal, and this lawful admis- 
sion, in the 10th Article of 1538, is reproduced in the 23rd 
of 1562 (" Non licet," it is not lawful by God's law, etc.), and 
is clearly expressed, "Docemus quod nemo debeat publice 
docere aut Sacramenta ministrare nisi rite vocatus et quidem 
ab his penes quos in Ecclesia juxta verbum Dei et leges et 
consuetudines uniuscujusqne regionis jus est vocandi et 
admittendi " [§ xiii.]. Therefore in the Litany she prays for 
the whole Catholic Church, for all Bishops, Priests, and 
Deacons ; for all Bishops, Pastors, and Curates, in her Collect 
for St. Peter's Day, and her Prayer for the Church Militant ; 
and in the first prayer for Ember Week supplications are 
offered without any limitation for the Bishops and Pastors of 
God's flock, all of one fold under one Shepherd. 



APPENDIX. 



In the "Chart of the Ministerial Succession of the Church of 
England " at page 656, the general line of that succession is 
shewn from our Lord to Berthwald, Archbishop of Canter- 
bury, in the early part of the eighth century, and from 
mediaeval times to the Reformation. By the kind assistance 
of the Rev. Charles Frere Stopford Warren, the Editor is 



enabled to surjplemcnt this Table by leading details respect- 
ing the succession from Archbishop Berthwald to Archbishop 
Benson. A complete view of it in the form of a Genealogical 
Table would occupy many pages. 

Duringthe eighth century the following linesof succession can 
be distinctly made out in the Provinces of Canterbury and York. 



Godwin Lyons. [See Table at page 656.] 

693, Berthwald Canterbury. 

I 



I 
"05, Daniel Winchester. 

I 



727, Eadulf Rochester. 

I 



731, Tatwin Canterbury. 

I 

734, Egbert York. 

I 



735, Nothelm Canterbury. 

736, Cuthbert Hereford, Canterbury. 



I 
759, Bregwin Canterbury. 



766, Jaenbert Canterbury. 

767, Ethelbert York. 

I 
777, Ethelbert Whithern, Hexham. 



741, Podda Hereford. 741, Dunno Rochester. 


1 




1 
7S0, Eanbald I. York. 

1 


796, Eanbald II. York. 


781, Tilbert Hexham. 7S1, Higbald Lindisfarn. 

1 1 


797, Heardred Hexham. 

S00, Eanbe 


1 
S03, Egbert Lindisfarn. 

it Hexham. 


785, Aldulf Migensis. 



791, Baldulf Whithern. 



an Jintrotmction to tfje ©rtmat. 



669 



For the ninth century the consecrations are less certain. 
Archbishop Plegmund, who was consecrated to Canterbury 
in 891, received consecration, it is stated by Ralph de 
Diceto [de Archiepisc. Cantuariens.], from Pope Formosus, 
but there seem to have been a few surviving Bishops of 
Berthwald's line, and it is probable that the two succes- 



sions were soon united into one line. From Plegmund to 
the present Archbishop the Episcopal descent of the English 
Episcopate is traceable with historical certainty link by link 
as follows for a thousand years. [The principal consecrators 
of the assistant Bishops are named where known in the foot- 
notes.! 



Consecrating Bishop. 


Date. 


Consecrated Bishop. 


1. 


Plegmund Canterbury 


909 


Athelm Wells, Canterbury, d. 923. 




2. 


Athelm Canterbury 






914 


Wulfhelm Wells, Canterbury, d. 942. 




3. 


Wulfhelm Canterbury . 








926 


Odo Ramsbury, Canterbury, d. 959. 




4. 


Odo Canterbury . 








957 


Dunstan Worcester, London, Canterbury, d. 98S. 




5. 


Dunstan Canterbury 








985 


Siric Ramsbury, Canterbury, d. 994. 




6. 


Siric Canterbury . 








990 


Elfric Ramsbury, Canterbury, d. 1005. 




7. 


Elfric Canterbury ■ 








1003 


Wulfstan Worcester and York, d. 1023. 




8. 


Wulfstan York . 








1020 


Ethelnoth Canterbury, d. 1038. 




9. 


Ethelnoth Canterbury . 








1035 


Eadsige St. Martins, Canterbury, d. 1050. 




10. 


Eadsige Canterbury 








1043 


Stigand Elmham, Winchester, Canterbury, d. 101 


0. 


11. 


Stigand Canterbury 








1058 


Siward Rochester, d. 1075. 




12. 


William London ' . 
Walkelin Winchester 2 
Giso Wells 3 . 
Walter Hereford 3 












Herman Sherborne 


1 


29th Aug. 1070 


Lanfrane Canterbury, d. 1089. 






Siward Rochester . 












Remigius Dorchester 4 












Herfast Elm ham . 












Stigand Selsey 










13. 


Lanfrane Canterbury 
Thomas York 5 . 




5th April 1083 


Maurice London, d. 1107. 




14. 


Thomas York 5 . " 
Maurice London . 
Walkelin Winchester - 
Gundulf Rochester 5 












Osmond Sarum 5 . 
Robert Hereford 5 


• 


4th Dec. 1093 


Anselm Canterbury, d. 1109. 






Robert Lichfield 5 . 












John Bath 6 . 












Ralph Chichester 












Herbert Thetford c 










15. 


Anselm Canterbury 1 
Gerard York 7 
Ralph Durham 6 . 












Robert Lichfield 5 . 
John Bath 5 . 


' 


11th Aug. 1107 


Roger Sarum, d. 1139. 






Ralph Chichester ° 












Herbert Norwich 6 












Robert Lincoln 7 . , 










16. 


Alberic Ostia 
Henry Winchester 8 
Roger Sarum 
Simon Worcester 8 












Seffrid Chichester 8 


■ 


8th Jan. 1139 


Theobald Canterbury, d. 1161. 






Roger Lichfield 8 . 












Alexander Lincoln 8 












Robert Hereford 8 












Robert Exeter 9 . 










17. 


Theobald Canterbury 


| 










Theodore Amiens . 




5th Sept. 1148 


Gilbert Hereford, London, d. 1187. 






Nicholas Cambray 


I 








18. 


Gilbert London 












Walter Rochester ,0 


' 


7th Nov. 1176 


Peter St. Davids, d. 119S. 






Roger Worcester u 










19. 


Baldwin Canterbury 12 '" 
Hugh Lichfield 13 . 












Peter St. Davids . 
Gilbert Rochester 13 




22nd Oct. 1189 


Hubert Sarum, Canterbury, d. 1205. 






Reginald Bath 12 . 












Hugh Durham 14 . 










20. 


Hubert Canterbury 












Philip Durham 1!i . 
Godfrey Winchester 13 


r 


23rd May 1199 


William London, d. 1224. 






John Norwich 12 . 











1 Consecrated by Archbishop Robert, who was consecrated by Ead- 

sige. 

2 ,, Armeni'rid Sion. 

» ,, Pope Nicholas II. 

1 ,, Stigand. 6 By Lanfrane. 

c „ Thomas York. ; By Anselm. 

8 „ Archbishop William de Corbeil ; lie by Richard London ; 

he by Anselm. 



'' Consecrated by Alberic Ostia, 

Archbishop Theobald 

Alellliislli.pTlli. 



Archbishop Theobald. 

Archbishop Thomas a Beclcet; he by Henry Winchester ; 

he by Archbishop de Corbeil. 
Archbishop Richard ; he by Pope Alexander 111. 
Archbishop Baldwin ; he by Archbishop Richard. 
Tope Anastasius IV. 
Pope 1 lelostino ill. 



670 



3n KntroDuction to tbe HDrDinal. 



Consecrating Bishop. 


Date. 


Consecrated Bishop. 


Seffirid Chichester 1 








Gilbert Rochester 2 








Savaric Bath 3 








Henry Llandaff 4 . 








Henry Exeter 4 
Herbert Sarum 4 . 


• * ■ 


23rd May 1199 


William London, d. 1224. 


Eustace Ely 4 








Geoffrey Lichfield 4 








Hugh Lincoln - 
John Dublin 














21. Stephen Canterbury 5 








William London . 








Peter Winchester ° 








Reiner St. Asaph - 


. 


5th Oct. 1214 


Walter Worcester, York, d. 1255. 


Eustace Ely 4 








Joceline Bath 6 








Hugh Lincoln 7 








22. Walter York 




5th Dec. 1249 


Walter Durham, d. 1260. 


23. Walter Durham 




7th Feb. 1255 


Henry Whithem, d. 1293. 


24. Anthony Durham 8 








Henry Whithem . 
Robert Bath 9 




14th Sept. 1292 


John Carlisle, d. 1324. 


William Ely 10 . 








25. Thomas Worcester u 








John Carlisle 








David St. Asaph 12 
Peter Corbavia 




27th June 1322 


Roger Lichfield, d. 1359. 


John Glasgow- 
Robert Clonfert . 














28. Henry Lincoln 13 . 








Roger Lichfield 




15th July 1330 


Robert Sarum, d. 1375. 


John Llandaff 14 . 








27. William Winchester 15 








Robert Sarum 




20th Mar. 1362 


Simon (Sudbury) London, Canterbury, d. 1381. 


Adam St. Davids ie < 








28. William Canterbury 17 








Simon London 




9th Apr. 1374 


Thomas (Arundel) Ely, York, Canterbury, d. 1414. 


Thomas Rochester 








29. Thomas Canterbury 




12th Aug. 1408 


Benedict (Nicolls) Bangor, St. Davids, d. 1433. 


30. Henry Winchester 18 








John London w 








Philip Worcester 19 
William Lichfield -° 




27th May 1425 


John (Stafford) Bath, Canterbury, d. 1452. 


John Rochester 21 . 








Benedict St. Davids 








31. Henry Winchester 18 








John York 19 








John Bath 




15th May 1435 


Thomas (Bourchier) Worcester, Ely, Cantei-bury, d. 1486. 


Robert Sarum 21 . 






John St. Asaph 22 . j 








32. Thomas Canterbury 




31st Jan. 1479 


John (Morton) Ely, Canterbury, d. 1500. 


33. John Canterbury . 








James Norwich 23 . 




8th Apr. 1487 


Richard (Fox) Exeter, Bath, Durham, Winchester, d. 1528. 


Peter Winchester 24 








34. Richard Winchester 








John Exeter 25 




25th Sept. 1502 


William (Warham) London, Canterbury, d. 1532. 


Richard Rochester 25 








35. William Canterbury 








John Rochester 2S . 1 
Nicholas Ely 20 . j 




5th May 1521 


John (Longlands) Lincoln, d. 1547. 


John Exeter 26 








36. John Lincoln . ' 








John Exeter 2S 




30th Mar. 1533 


Thomas (Cranmer) Canterbury, d. 1556. 


Henry St. Asaph 20 ' 









1 Consecrated by Archbishop Richard ; he by Pope Alexander III. 

2 „ Archbishop Baldwin ; he by Archbishop Richard, 
s „ Alb. Albano. 

4 , , Archbishop Hubert. 

5 „ Pope Innocent III. 
c „ William London. 

i „ Archbishop Stephen. 

8 „ William York ; he by Pope Nicholas III. 

9 „ Archbishop Robert Kilwarby ; he by William Bath ; he 

by Nicholas Worcester ; he by Archbishop Boniface ; 
he by Pope Innocent IV. 

10 „ Archbishop John Peckham ; he by Pope Nicholas III. 

11 „ Nicholas Ostia. 

12 Archbishop Walter Reynolds ; he by Archbishop Win- 

chelsey ; he by Gerard Sabina. 

13 „ John Norwich ; he by Archbishop Winchelsey. 



14 Consecrated by Archbishop Winchelsey. 

15 „ Archbishop Stratford ; he by Vitalis Albano. 

10 „ William Winchester ; he by Archbishop Stratford. 

W „ Archbishop Whittlesey ; he by Archbishop Islip ; he 

by Ralph London ; he by Archbishop Stratford. 
13 „ Archbishop Walden ; he by Robert London ; he by 

Thomas Exeter ; he by Simon London ; he by 

William Winchester. 
» „ William Hebron. 

20 ,, Richard London ; he by Archbishop Arundel. 

21 ,, Archbishop Chichele ; he by Pope Gregory XII. 

22 „ Henry Winchester. 

23 „ Simon Antibari. [Evreux. 

24 ,, Thomas London ; he by John York ; he by William 
26 „ Archbishop Morton. 

26 „ Archbishop Warham. 



an JntroDttction to tfre ©rDmal. 



671 



Consecrating Bishop. 


Date. 


Consecrated Bishop. 


37. Thomas Canterbury 


) 






John Bangor 1 


■ • 


2nd July 1536 


Robert (Parfew) St. Asaph, Hereford, d. 1558. 


William Norwich * 


) 






3S. John London 2 








John Rochester 1 . 


> 


9th Dec. 1537 


John (Hodgskin) Bedford, d. 1560. 


Robert St Asaph . 


) 






39. William Chichester 3 


| 






John Hereford ' . 
John Bedford 


17th Dec. 1559 


Matthew (Parker) Canterbury, d. 1575. 


Miles (late) Exeter 1 






40. Matthew Canterbury 


I 






William Chichester 3 
John Hereford x . 


21st Dec. 1559 


Edmund (Grindal) London, York, Canterbury, d. 1583. 


John Bedford 




- 


41. Edmund Canterbury 


1 




, 


John London 4 
Robert Winchester 5 


21st Apr. 1577 


John (Whitgift) Worcester, Canterbury, d. 1604. 


Richard Chichester ' 






42. John Canterbury . 








John Rochester 4 . 








Anthony St. Davids e 


- • ■ 


8th May 1597 


Richard (Bancroft) London, Canterbury, d. 1610. 


Richard Bangor 6 . 








Anthony Chichester 6 , 








43. Richard Canterbury 


) 






Lancelot Ely 7 


► ■ . 


3rd Dec. 1609 


George (Abbott) Lichfield, London, Canterbury, d. 1633. 


Richard Rochester 7 


1 






44. George Canterbury 








Mark Anthony Spalatro 








John London 8 
Lancelot Ely 7 


- • • 


14th Dec. 1617 


George (Monteigne) Lincoln, London, Durham, York, 
d. 1628. 


John Rochester 8 . 








John Lichfield 8 . 








45. George London 








John Worcester 9 








Nicholas Ely 8 
George Chichester 3 


► • • 


18th Nov. 1621 


William (Laud) St. Davids, Bath, London, Canterbury, 
d. 1645. 


John Oxford 8 








Theophilus Llandaff 8 








46. William Canterbury 








Thomas Durham 8 








Robert Lichfield 8 


. 


17th June 1638 


Brian (Duppa) Chichester, Sarum, Winchester, d. 1662. 


John Oxford 8 








Matthew Ely 10 . 








47. Brian Winchester . 








Accepted York n . 








Matthew Ely 10 . 


- 


28th Oct. 1G60 


Gilbert (Sheldon) Loudon, Canterbury, d. 1677. 


John Rochester 10 . 








Henry Chichester l - 








48. Gilbert Canterbury 








George Winchester 13 








Seth Sarum 14 
John Rochester 14 . 


• ■ 


6th Dec. 1674 


Henry (Compton) Oxford, London, d. 1713. 


Joseph Peterborough 14 








Peter Chichester 14 








49. Henry London 








Seth Sarum 14 








Joseph Peterborough 14 








John Rochester u . 
Peter Ely 14 . 


- . 


27th Jan. 1678 


William (Sancroft) Canterbury, d. 1693. 


Guy Bristol 15 








Thomas Lincoln 1G 








Thomas Exeter I7 . 








50. William Canterbury 








John York 14 








Henry London 14 . 








Nathaniel Durham 14 
Peter Winchester hi 


1 . . 


8th Nov. 1685 


Jonathan (Trclawney) Bristol, Exeter, Winchester, d. 
1721. 


Thomas Exeter 17 . 






Francis Ely 18 








Thomas Rochester 18 









1 Consecrated by Archbishop Cranmer. 

2 „ John Lincoln ; he by Archbishop Cranmer. 

3 „ Archbishop Cranmer, John Exeter, and John Bath, 

Which last by Roman Bishops. But as the actual 
register has not been found, the succession is noli 
traced through him. 

4 ,, Archbishop Grindal. 

5 „ Archbishop Parker. 
1 ,, Archbishop Bancroft. 
« „ Archbishop Abbott. 



By Archbishop Whitgift. 



Consecrated by Irish Bishops to Limerick. 

„ Archbishop Laud. 

„ John York ; lie by George London (Monteigne). 

„ William London (Archbishop Juxon). 

„ Brian Winchester, 

„ Gilbert London (Archbishop Sheldon). 

,, Richard York ; he by Accepted York. 

,, George Winchester; he by Brian Winchester. 

„ Henry London (Compton). 

„ Archbishop Bancroft, 



672 



3n 31ntrotutction to tbe flDttrinal 



Consecrating Bishop. 



51. Jonathan Winchester 
John Bangor 1 
William Lincoln 1 
Richard Gloucester-' 

52. John Canterbury . 
Nicholas St. Davids ; 
Robert Norwich 4 . 
Thomas Oxford J . 

53. Thomas Canterbury 
Joseph Rochester a 
Martin Gloucester 4 
Thomas Norwich 5 

54. Frederick Canterbury 
Edmund Ely 5 
Robert Oxford 5 . 
John Rochester . 

55. John Canterbury . 
John Peterborough ° 
James Lichfield 6 
Richard Gloucester 7 

56. Charles Canterbury 
William London 8 
Robert Chichester 8 
John St Davids 9 

57. Edward York 10 . 
Charles E. Winchester 
Christopher Gloucester 8 

5S. John B. Canterbury 
AshurstT. Chichester 9 
John Lincoln n 
Henry M. Carlisle 12 

59. Archibald C. Canterbury 
John London u 
Edward H.Winchester " 
Alfred Llandaff 11 . 
Christopher Lincoln 
James Hereford 13 . 
Frederick Exeter . 
James R. Ely 14 . 
Henry Nottingham 
Edward Dover 15 . 

CO. Edward W. Canterbury. 



Date. 



15th May 1715 



15th Jan. 173S 



19th Feb. 1750 



12th Feb. 1775 



8th April 1792 



21st May 1826 



14th Sept. 1828 



23rd Nov. 1856 



25th Apr. 1877 



Consecrated Bishop. 



John (Potter) Oxford, Canterbury, d. 1747. 



Thomas (Herring) Bangor, York, Canterbury, d. 1757. 



Frederick (Cornwallis) Lichfield, Canterbury, d. 1783. 



John (Moore) Bangor, Canterbury, d. 1805. 



Charles (Manners Sutton) Norwich, Canterbury, d. 1828. 



Charles Richard (Sumner) Llandaff, Winchester, d. 1874. 



John Bird (Sumner) Chester, Canterbury, d. 1862. 



Archibald Campbell (Tait) London, Canterbmy, d. 1882. 



Edward White (Benson) Truro, Canterbury. 



[It is obvious that the humblest Priest in the Church of 
England can trace his ministerial descent from the Apostles, 
and our Lord, the Fountain of all ministerial avithority, as 
readily as the Archbishop of Canterbury by means of these 
notes and the Table at page 656. Thus a Priest who was 



ordained by Bishop Wilkinson of Truro on Trinity Sunday 
18S3, is in the line of Apostolic Succession through the ninety- 
second Archbishop of Canterbury, Archbishop Benson : by 
whom, assisted by ten other Bishops, Bishop Wilkinson of 
Truro was consecrated on St. Mark's Day in the same year.] 



1 Consecrated by Archbishop Teuisoii ; he by Archbishop Tillotson ; he 

by Peter Winchester ; he by Archbishop Sheldon. 

2 ,, Gilbert Sarum (Burnet) : he by Henry London (Comp- 

ton). 

3 ,, Archbishop Wake ; he by Archbishop Tenison. 

4 „ Edmund London ; he by Archbishop Wake. 

5 , Archbishop Herring. 

6 „ Archbishop Cornwallis. 

7 ,, Archbishop Moore. 

8 ,, Archbishop Manners Sutton. 



Consecrated by William London (Archbishop Howley) ; he by Arch- 
bishop Manners Sutton. 
,, William York ; he by Robert York ; he by Archbishop 

Herring. 
„ Archbishop Sumner. 

,, Thomas York ; he by Archbishop Howley. 

„ ' Archbishop Longley. 

„ Archbishop Tait. 

,, John London ; he by Archbishop Sumner. 



THE FORM AND MANNER 

OF 

MAKING, ORDAINING, AND CONSECRATING 

OF 

BISHOPS, PRIESTS, AND DEACONS, 

ACCORDING TO THE 

€>rtier of tlje Cijurclj of dEnglatUu 



THE PREFACE. 

IT is evident unto all men diligently reading the holy 
Scripture and ancient Authors, that from the 
Apostles' time there have been these Orders of Ministers 
in Christ's Church ; Bishops, Priests, and Deacons. 
Which Offices were evermore had in such reverend 
Estimation, that no man might presume to execute 
any of them, except he were first called, tried, 
examined, and known to have such qualities as are 
requisite for the same ; and also by publick Prayer, with 
Imposition of Hands, were approved and admitted 
thereunto by lawful Authority. And therefore, to the 
intent that these Orders may be continued, and 
reverently used and esteemed in the Church of 
England ; no man shall be accounted or taken to be a 
lawful Bishop, Priest, or Deacon in the Church of Eng- 
land, or suffered to execute any of the said Functions, 



except he be called, tried, examined, and admitted there- 
unto, according to the Form hereafter following, or hath 
had formerly Episcopal Consecration, or Ordination. 

And none shall be admitted a Deacon, except he be 
Twenty-three years of age, unless he have a Faculty. 
And every man which is to be admitted a Priest shall 
be full Four-and-twenty years old. And every man 
which is to be ordained or consecrated Bishop shall be 
fully Thirty years of age. 

And the Bishop knowing either by himself, or by 
sufficient testimony, any person to be a man of virtuous 
conversation, and without crime, and, after examina- 
tion and trial, finding him learned in the Latin Tongue, 
and sufficiently instructed in holy Scripture, may at 
the times appointed in the Canon, or else, on urgent 
occasion, upon some other Sunday or Holy-day, in the 
face of the Church, admit him a Deacon, in such 
manner and form as hereafter followeth. 



THE PREFACE. 

For full notes on this important Preface, see the preceding 
Introduction to the Ordinal. 

Church of England} This is misprinted in some modern 
Prayer Books "the United Church of England and Ireland." 
The above is the only legal form, and the reasons why it is 
desirable to retain that form are stated at page 82. 

It is evident unto all men] For notes on this subject, consult 
the preceding Introduction. 

Twenty-three years of age] The Excerpts of Archbishop 
Egbert, quoting a Carthaginian Canon, decree : " Placuit ut 
ante xxv annos aatatis, nee diaconus ordinetur, nee virgines 
consecrenter, nisi rationabili necessitate cogente." The 
Papilla Oculi [1. vii. c. 4, A.], " Ordinandus in exorcis- 
tam, lectorem, seu ostiarium debet esse major infante, i.e. 
major septennio. Et similiter ille qui primam tonsuram 
suscipit ordinandus in acolytum debet esse major xiiij annis. 
Item major xvij annis potest ordinari in subdiaconum. Major 
etiam xix annis potest ordinari in diaconum : et major xxiv 
annis in sacerdotem : et major xxx annis potest esse Epis- 
copus." [Maskell, Mon. Bit. iii. cvii.] 

times appointed in the Canon] In 1661, on April 21, the 
Committee for the revision of the Ordinal resolved, "quod 
nullie ordinationes clericorum per aliquos Episcopos fierent 
nisi intra quatuor tempora pro ordinationibus assignata." 
[Cardw. Synod, ii. 670.] These are the Ember Days, the 
Ymberyne Dagas (from ymbe, a course, and ryne, a running) 
[per totius anni circulum distributi. St. Leo, Serm. viii. de 
Jej. X. mens. Op. torn. i. col. 59] of the Anglo-Saxon Church, 
occurring in regular circuit and course, the Jrjunia quatuor 
temporum, corrupted into Quatember in German, and Ember 
in English, the Fasts of the Four Seasons on which the year 
revolves. They are the Wednesday, Friday, and Saturday 
after the First Sunday in Lent, after Whitsunday, after 
Sept. 14, Holy Cross, and after Dec. 13, St. Lucy. 



Gelasius, probably, was the first who limited the seasons of 
general ordination to certain times of the year. Micrologus 
says, ' ' Gelasius papa constituit, ut ordinationes presbyterorum, 
et diaconorum non nisi certis temporibus fiant. " [Cap. 24, 
p. 448, edit. Hittorp.] So also Rabanus Maurus : " Sacras 
ordinationes quatuor temporum diebus oportere fieri, decreta 
Gelasii papa? testantur." [De Instil. Cleric. 1. 2, c. 24, 
p. 338, ibid. Maskell, Mon. Rit. iii. exxii.] Muratori is 
of opinion that no fixed and general rule for the observance 
of Ember weeks existed until the Pontificate of Gregory VII., 
c. 1085. [Diss, de Jej. IV. temp. c. vii. A need. torn. ii. p. 262.] 

Our Canons of 1604 enjoin as follows : — 

Canon 34. 

The Quality of such as are to be made Ministers. 

No Bishop shall henceforth admit any person into Sacred 
Orders, which is not of his own diocese, except he be either 
of one of the Universities of this realm, or except he shall 
bring Letters Dimissory (so termed) from the Bishop of whose 
diocese he is ; and desiring to be a Deacon, is three and 
twenty years old ; and to be a Priest, four and twenty years 
complete ; and hath taken some degree of school in either of 
the said Universities ; or at the least, except he be able to 
yield an account of his faith in Latin, according to the Articles 
of Religion approved in the Synod of the Bishops and Clergy 
of this realm, one thousand five hundred sixty and two, and 
to confirm the same by sufficient testimonies out of the holy 
Scriptures ; and except moreover he shall then exhibit Letters 
Testimonial of his good life and conversation, under the seal 
of some College in Cambridge or Oxford, where before he 
remained, or of three or four grave Ministers, together with 
the subscription and testimony of other crediblo persons, who 
have known his life and behaviour by the space of three years 
next before. 



THE FORM AND MANNER 



MAKING OF DEACONS. 



IT When the day appointed by the Bishop is come, 
after Morning Prayer is ended, there shall be a 
Sermon or Exhortation, declaring the Duty and 
Office of such as come to be admitted Deacons ; 
how necessary that Order is in the Church of 
Christ, and also, how the people ought to esteem 
them in their office. 

if First the Arch-Deacon, or his Deputy, shall present 
unto the Bishop (sitting in his chair, near to the 
holy Table) such as desire to be ordained Deacons, 
(each of them being decently habited, ) saying 
these words, 

EEVEREND Father in God, I present unto 
you these persons present, to be admitted 
Deacons. 

if The Bishop. 

TAKE heed that the persons, whom ye present 
unto us, be apt and meet, for their learning 
and godly conversation, to exercise their Ministry 
duly, to the honour of God, and the edifying of 
His Church. 



I 



if The Arch-Deacon shall answer, 

HAVE enquired of them, and also examined 
them, and think them so to be. 



f " Quando ordines agantur, primo fiat sermo si placeat 
.... Dum offieium canitur, vocentur nominatim 
ill i qui ordinandi sunt .... 



if Deinde sedeat episcopus ante altare conversus ad 
ordinandos, et archidiaconus capa indutus huiniliter 
respiciens in episcopum cum his verbis alloquatur, 
ita dicens 



POSTULAT hsec sancta Ecclesia reverende 
pater, hos viros ordinibus aptos consecrari 
sibi a vestra paternitate. 



Resp. Episcopi: Vide ut natura, scientia, et 
moribus, tales per te introducantur, immo tales 
per nos in domo Domini ordinentur persona?, per 
quas Diabolus procul pellatur, et clerus Deo 
nostro multiplicetur. 



Res}). Archidiaconi : Quantum ad humanum 
spectat examen, natura, scientia et moribus digni 
habentur, ut probi cooperatores effici in his, Deo 
volente, possint. 



ORDINATION OF DEACONS. 

Sermon or Exhortation] An Exhortation to the Deacons 
after the presentation will be found in Assemanni viii. 377, 
from the Pontifical of Clement VIII., and one to the Priests 
after the address to the people. [Ibid. 363.] By the Sarum 
and Exeter Pontifical, after the Introductory Sermon the 
Bishop read out the Prohibitions or Canonical Impediments. 
In the Winchester Pontifical the Sermon by the Bishop 
follows the presentation of the Deacons by the Archdeacon. 
The rubric directs that it shall treat " de castitate, de absti- 
nentia, et his similibus virtutibus : terribiliter interdicens ne 
quis ad sacros ordines venire prasumat qui pecuniam dare 
promittere prassumpserit. " [Mask. Mon. Rit. iii. 155.] 

the Arch- Deacon] Next to the Bishop himself, his vicar the 
Archdeacon is charged with the duty of examining candidates 
for ordination, and is to declare that " he has inquired of them 
and also examined them." [Comp. Catalani, Pont. Rom. 
torn. i. § xvi. p. 51, Rome, 1739. Martene, de Antiqu. Rit. 
torn. ii. col. 39, B.C. Antv. 1736. Council of Coyaco, a.d. 1050, 
c. 5. Labbe, torn. xi. col. 1441, E.] This is in conformity 
with the Council of Carthage and the Canon Law as early as 
the ninth century. "Nos meminimus expressisse quod ad 
Archidiaconum debeat pertinere examinatio etiam clericorum 
si fuerint ad Sacros Ordines promovendi. " [Decret. Greg. 
1. i. tit. xxiv. c. vii.] "Ea de jure communi ad Archi- 
diaconi spectent offieium, scil. reprresentare ordinandos 
Episcopo et illos examinare." [Ibid. c. ix. Corp. Jur. Can. 
torn. ii. col. 315. 48. 316. 44.] "De jure civili hasc exami- 
natio pertinet ad Archidiaconum ; ad hasc alias, si sit 
absens Episcopus, potest per se examinare, si velit, vel aliis 



idoneis circa latus suum id committere." [Lyndewood, Prov. 
Anglic. 1. i. tit. v. vi., Oxf. 1679, p. 33. Comp. Bingham, 
Orig. Eccles. b. ii. c. xxi. sect. 7, vol. i. p. 94, ed. 1724 ; and 
Morin, de Sacr. Ord. pt. iii. c. iii. § 3, p. 218, D.] By the 
4th Council of Carthage, a.d. 398, c. 5, 6, 7 [Labbe, ii. col. 
1437-8], the Archdeacon was to give the vessels used by his 
order to the Deacon. By the Capitulars of Hincmar, a.d. 
877, c. xi., the Archdeacons receive this injunction: " Sol- 
licite providete de vita et scientia clericorum quos ad ordina- 
tionem adducetis, ne pro aliquo munere tales ad ordinandum 
introducatis qui introduci non debent." [Op. Hincmar, torn. 
i. p. 740, Lutet. 1645.] About the beginning of the eleventh 
century, the Archdeacon in the Greek Church bore a pro- 
minent part at ordinations [Euchologium ; Morin, de Sacr. 
Ord. pt. ii. p. 63, Antv. 1695], and two centuries after this 
rubric occurs, 6 /xAXow x e{ -P 0T0V ^< J Q< xl as T V V SiaKOfiav Trpo^dyerai 
inrb tov apxiStaKdvov. [Ibid. p. 69.] In the Syro-Nestorian 
Ordinal, as translated by Morin: "Stat preesul super sedem 
et qui ordinandi sunt subtus candelabrum ubi adorant ; turn 
dicit Archidiaconus, Oremus " [P. ii. p. 373], and in the 
Coptic Ordinal: " Postquam prssentator Diaconi ex sacer-. 
dotibus intellexit eum hoc Ministro dignum esse, pra?senta- 
bunt eum Episcopo testificantes de eo. Stabit autem proesen- 
tatus ante altare coram Episcopo." [P. ii. p. 444, C] 

or his Deputy] In the Ordering of Priests, "or, in his 
absence, one appointed in his stead." That is, one of the 
examiners of the candidate, "alter clericus cui Episcopus 
faciendum injunxei'it " [Pont. Mogunt. ami. circa cccc. Ord. 
xvi. ; Martene, de Ant. Rit. ii. col. 214], and so by English 
Canon Law : "In die ordinum celebrandorum Archidiaconus 
vel Examinator alius ad hoc deputatus, in actu celebrationis 



Cf)e ©rtering of Deacons. 



675 



^[ Then the Bishop shall say unto the people : 

BRETHREN, if there be any of you who 
knoweth any Impediment, or notable 
Crime, in any of these persons presented to be 
ordered Deacons, for the which he ought not to 
be admitted to that Office, let him come forth in 
the Name of God, and shew what the Crime or 
Impediment is. 



^f And if any great Crime or Impediment be objected, 
the Bishop shall surcease from Ordering that 
person, until such time as the party accused shall 
be found clear of that Crime. 

^f Then the Bishop (commending such as shall be found 
meet to be Ordered to the Prayers of the congrega- 
tion) shall, with the Clergy and people present, 
sing or say the Litany, with the Prayers as fol- 
loweth. 



^f n Quibus expletis, dicat episcopus hanc orationem 
publice, stando, sine nota. 

AUXILIANTE Domino et Salvatore nostro 
■ i\ , Jesu Christo, prassentes fratres nostri in 
sacrum ordinem electi sunt a nobis, et clericis 
huic sanctas sedi famulantibus. Alii ad officium 
presbyterii, diaconii, vel subdiaconii, quidam vero 
ad casteros ecclesiasticos gradus. Proinde ad- 
inonemus et postulamus, tarn vos clericos quam 
cseterum populum, ut pro nobis et pro illis puro 
corde et sincera mente apud divinam clementiam 
intercedere dignemini, quatenus nos dignos faciat 
pro illis exaudiri : et eos unumquemque in suo 
oi'dine eligere, et consecrare per manus nostras 
dignetur. Si quis autem habet aliquid contra 
hos viros, pro Deo et propter Deum, cum fiducia 
exeat et dicat, verumtamen mem or sit com- 
munionis suae. 



\ Deinde accedentes qui ordinandi sunt diaconi et 
sacerdotes cum vestibus suis, et prostrato episcopo 
ante altare cum sacerdotibus et levitis ordinandis, 
postea duo clerici incipiant litaniam .... 



The Litany and Suffrages. 
b (~\ GOD the Father, of heaven ; have mercy 
v^ upon us miserable sinners. 

God the Father, of heaven : have mercy 
upon us miserable sinners. 

O God the Son, Redeemer of the world : have 
mercy upon us miserable sinners. 

God the Son, Redeemer of the world : have 
mercy upon us miserable sinners. 

God the Holy Ghost, proceeding from the 
Father and the Sox : have mercy upon us 
miserable sinners. 



b For originals, etc., 
of Litany, see pp. 
225-233. 



God the Holy Ghost, p>roceeding from the 
Father and the Son : have mercy upon 21s miser- 
able sinners. 

O holy, blessed, and glorious Trinity, three 
Persons and one God : have mercy upon us 
miserable sinners. 

holy, blessed, and glorious Trinity, three 
Persons and one God : have mercy upon us miser- 
able sinners. 

Remember not, Lord, our offences, nor the 
offences of our forefathers ; neither take Thou 
vengeance of our sins : spare us, good Lord, 



ordinum pra?sentabit Episcopo ordinanti ipsos ordinandos. " 
[Prov. 1. i. tit. v. vi. p. 33.] 

decently habited] In the old rubric of 1549 they were 
desired to appear in an albe, but it must be remembered that 
then the candidate was a Subdeacon, not, as now, a layman. 
The present rubric requires, if not an albe, at least a surplice, 
as the fitting dress of the candidate for the Order of Deacon. 

Reverend Father in God] Bishops are called Fathers by 
Epiphanius [Hcer. 1. iii. § lxxv. c. iv.], not of the universal 
Church, which God alone is, but in particular branches 
thereof. The title is founded on 1 Cor. iv. 15 ; 2 Cor. vi. 13 ; 
Gal. iv. 19; 1 John ii. 1, 13, 14. The word Papa was simi- 
larly used by St. Jerome [Ep. xciv.], and in the fifth and sixth 
centuries. [Sidonius, 1. vi. Ep. 1-12; vii. Ep. 1-11.] Accord- 
ing to Baronius, in 1076, it was restricted to the Bishop of 
Rome. 

/ jn-esent unto you] The ancient form of presentation was 
" Postulat S. Mater Ecclesia. " This form is found in the Sacra- 
mentary of Gregory, and also in the old English Pontificals. 
It was, however, thought to be too bold a presumption, and 
was changed into a declaration by the Archdeacon in his own 
name. 

/ have enquired, etc.] In the Sacramentary of Gregory the 
answer of the Archdeacon was, " Quantum humana fragilitas 
nosse sinit et scio et testificor ipsos dignos esse ad hujus onus 
officii." In our own form the words, " as far as human frailty 
suffereth," being regarded as too vague an expression, and 
offering a shelter for prevarication, were omitted ; whilst 



the assertion, "I know and bear witness, " was softened down 
by the tempered language, " I think them so to be." 

commending such, etc.] In the Sacramentary of St. Gregory 
the Bishop in the " Benedictio Diaconi " thus commends those 
who are to be ordained to the prayers of the people : " Ore- 
mus, dilectissimi, Deum Patrem Omnipotentem, ut super hunc 
famulum suum, quern in sacrum ordinem Diaconatus officii 
dignatur assumere, Ille benedictionis sua? gratiam clementer 
efl'undat, eique donum consecrationis propitius indulgeat per 
quod eum ad prannia a;terna perducat, auxiliante Domino 
nostro Jesu Christo. " The Prayer in the Pontifical of Egbert 
is very similar, and differs only in the insertion of the clauses, 
" et preces nostras clementer exaudiat, ut suo eum prosequatur 
auxilioet sua potius electionc justificet," between "indulgeat" 
and "per quod." In the Sarum Pontifical the same Prayer 
occurs, differing merely in a few words. It stands immediately 
after the ordination. There is also in the Winton Pontifical a 
similar Prayer, in which, after "hos famulostuos" areinserti d 
the words, " quorum nomina hie recitantur." The same Prayer 
occurs after the ordination in Harl. MS. *290G, fo. S, b., as the 
Prsefatio with a different ending, being preceded by the address 
to the people : " Commune votnm communis oratio prose- 
quatur, ut hi totius ecclesia' prcco qui in Diaconatus i\linis- 
terium prteparantur Leviticte benedictionis ordine clarescant, 
et, spiritual) conversatione proafulgentes, gratia sanctificationis 
eluceant." This address in the Winton Pontifical succeeds 
the delivery of the Gospel. [Maskell, Mon. Hit. iii. 199.] 

The l.ilany] The rubric in the MS. Harl. 2906, fo. 8. a 



676 



Cf)e ©roering of beacons. 



spare Thy people, whom Thou hast redeemed 
with Thy most precious blood, and be not angry 
with us for ever. 

Spare us, good Lord. 
From all evil and mischief ; from sin, from 
the crafts and assaults of the devil ; from Thy 
wrath, and from everlasting damnation, 
Good Lord, deliver us. 
From all blindness of heart ; from pride, vain- 
glory, and hypocrisy ; from envy, hatred, and 
malice, and all uncharitableness, 

Good Lord, deliver ?<s. 
From fornication, and all other deadly sin ; 
and from all the deceits of the world, the flesh, 
and the devil, 

Good Lord, deliver us. 
From lightning and tempest ; from plague, 
pestilence, and famine ; from battle and murder, 
and from sudden death, 

Good Lord, deliver us. 
From all sedition, privy conspiracy, and rebel- 
lion ; from all false doctrine, heresy, and schism ; 
from hardness of heart, and contempt of Thy 
Word and Commandment, 

Good Lord, deliver us. 
By the mystery of Thy holy Incarnation ; by 
Thy holy Nativity and Circumcision ; by Thy 
Baptism, Fasting, and Temptation, 
Good Lord, deliver vs. 
By Thine Agony and Bloody Sweat ; by Thy 



Cross and Passion ; by Thy precious Death and 
Burial ; by Thy glorious Resurrection and Ascen- 
sion; and by the coming of the Holy Ghost, 
Good Lord, deliver us. 
In all time of our tribulation ; in all time of 
our wealth ; in the hour of death, and in the day 
of judgement, 

Good Lord, deliver us. 
We sinners do beseech Thee to hear us, 
Lord God ; and that it may please Thee to rule 
and govern Thy holy Church universal in the 
right way ; 

We beseech Thee to hear us, good Lord. 
That it may please Thee to keep and strengthen 
in the true worshipping of Thee, in righteousness 
and holiness of life, Thy Servant VICTORIA, 
our most gracious Queen and Governor ; 

We beseech Thee to hear us, good Lord. 
That it may please Thee to rule her heart in 
Thy faith, fear, and love, and that she may ever- 
more have affiance in Thee, and ever seek Thy 
honour and glory ; 

We beseech Thee to hear us, good Lord. 
That it may please Thee to be her defender and 
keeper, giving her the victory over all her enemies ; 
We beseech Thee to hear us, good Lord. 
That it may please Thee to bless and preserve 
Albert Edward Prince of Wales, the Princess of 
Wales, and all the Royal Family ; 

We beseech Thee to hear us, good Lord. 



That it may please Thee to illuminate all 
Bishops, Priests, and Deacons, with true know- 
ledge and understanding of Thy Word ; and that 
both by their preaching and living they may set 
it forth, and shew it accordingly ; 

We beseech Thee to hear us, good Lord. 

That it may please Thee to bless these Thy 
servants, now to be admitted to the Order of 
Deacons, [or Priests^] and to pour Thy grace 
upon them ; that they may duly execute their 
Office, to the edifying of Thy Church, and the 
glory of Thy holy Name ; 

We beseech Thee to hear us, good Lord. 



Ut Apostolicum donum, et omnes gradus 
ecclesiae, in sancta religione conservare digneris, 
Te rogamus. 

^[ Hie surgat episcopus et sumat baculum in manu sua, 
et conversus ad ordinandos dicat. 

Ut electos istos bene>J<dicere digneris, 

Te rogamus. 

Ut electos istos bene»J<dicere et sancti»J<ncare 
digneris, 

Te rogamus. 

Ut electos istos bene^dicere, sancti>J«ficare et 
conse^crare digneris, 

Te rogamus. 



That it may please Thee to endue the Lords of 
the Council, and all the Nobility, with grace, 
wisdom, and understanding ; 

We beseech Thee to hear us, good Lord. 
That it may please Thee to bless and keep the 
Magistrates, giving them grace to execute justice, 
and to maintain truth ; 

We beseech Thee to hear us, good Lord. 
That it may please Thee to bless and keep all 
Thy people ; 

We beseech Thee to hear us, good Lord. 
That it may please Thee to give to all nations 
unity, peace, and concord ; 

We beseech Thee to hear us, good Lord. 



That it may please Thee to give us an heart to 
love and dread Thee, and diligently to live after 
Thy commandments ; 

TFe beseech Thee to hear us, good Lord. 
That it may please Thee to give to all Thy 
people increase of grace, to hear meekly Thy 
Word, and to receive it with pure affection, and 
to bring forth the fruits of the Spirit ; 

We beseech Thee to hear us, good Lord. 
That it may please Thee to bring into the 
way of truth all such as have erred, and are 
deceived ; 

We beseech Thee to hear us, good Lord. 
That it may please Thee to strengthen such as 



Pontifical of the tenth century, is, "Tunc prosternat se 
pontifex cum Archidiacono coram altari super stramenta cum 
bisque qui consecrandi sunt, et schola imponat letaniam;" 



and in the Cotton MS. Tib. c. i. fo. 142, b. , which is perhaps 
earlier : " Pontifex super tapetia et qui consecrandi sunt super 
pavimentum prosternantur, ac tunc agatur letania, et inter 



Cfje DrDering of Deacons;. 



677 



do stand ; and to comfort and help the weak- 
hearted ; and to raise up them that fall ; and 
finally to beat down Satan under our feet ; 
We beseech Thee to hear tis, good Lord. 
That it may please Thee to succour, help, and 
comfort, all that are in danger, necessity, and 
tribulation ; 

We beseech Thee to hear us, good Lord. 
That it may please Thee to preserve all that 
travel by land or by water, all women labouring of 
child, all sick persons and young children ; and 
to shew Thy pity upon all prisoners and captives; 
We beseech Thee to hear us, good Lord. 
That it may please Thee to defend, and pro- 
vide for, the fatherless children, and widows, and 
all that are desolate and oppressed ; 

We beseech Thee to hear us, good Lord. 
That it may please Thee to have mercy upon 
all men ; 

We beseech Thee to hear us, good Lord. 
That it may please Thee to forgive our ene- 
mies, persecutors, and slanderers, and to turn their 
hearts ; 

We beseech Thee to hear us, good Lord. 
That it may please Thee to give and preserve 
to our use the kindly fruits of the earth, so as in 
due time we may enjoy them ; 

We beseech Thee to hear us, good Lord. 
That it may please Thee to give us true repent- 
ance ; to forgive us all our sins, negligences, and 
ignorances ; and to endue us with the grace of 
Thy Holy Spirit to amend our lives according 
to Thy holy Word ; 

We beseech Thee to hear us, good Lord. 
Son of God : we beseech Thee to hear us. 
Son of God : we beseech Thee to hear 21s. 
O Lamb of God : that takest away the sins of 
the world ; 

Grant us Thy peace. 
O Lamb of God : that takest away the sins of 
the world ; 

Have mercy upon ~us. 
O Christ, hear us. 

Christ, hear tis. 
Lord, have mercy upon us. 

Lord, have mercy upon us. 
Christ, have mercy upon us. 

Christ, have mercy upon us. 
Lord, have mercy upon us. 

Lord, have mercy upon us. 

IT Then shall the Priest, and the People with him, 
say the Lord's Prayer. 

OUR Father, Which art in heaven, Hallowed 
be Thy Name. Thy kingdom come. Thy 
will be done in earth, As it is in heaven. Give 
us this day our daily bread. And forgive us our 
trespasses, As we forgive them that trespass 
against us. And lead us not into temptation ; 
But deliver us from evil. Amen. 

IT Priest. 
O Lord, deal not with us after our sins. 



Answer. 
Neither reward us after our iniquities. 

*il Let us pray. 

OGOD, merciful Father, that despisest not 
the sighing of a contrite heart, nor the 
desire of such as be sorrowful ; Mercifully assist 
our prayers that we make before Thee in all our 
troubles and adversities, whensoever they oppress 
us ; and graciously hear us, that those evils 
which the craft and subtilty of the devil or man 
worketh against us, be brought to nought ; and 
by the providence of Thy goodness they may be 
dispersed ; that we Thy servants, being hurt by 
no persecutions, may evermore give thanks unto 
Thee in Thy holy Church ; through Jesus 
Christ our Lord. 

Lord, arise, help us, and deliver tis for Thy 
Name's sake. 

OGOD, we have heard with our ears, and 
our fathers have declared unto us, the 
noble works that Thou didst in their days, and 
in the old time before them. 

Lord, arise, help us, and deliver us for Thine 
honour. 

Glory be to the Father, and to the Son : and 
to the Holy Ghost ; 

Answer. 

As it was in the beginning, is now, and ever 
shall be : world without end. Amen. 

From our enemies defend us, O Christ. 

Graciously look upon our afflictions. 

Pitifully behold the sorrows of our hearts. 

Mercifully forgive the sins of Thy people. 

Favourably with mercy hear our prayers. 

Son of David, have mercy upon us. 

Both now and ever vouchsafe to hear us, 
Christ. 

Graciously hear us, Christ ; graciously hear 
us, Lord Christ. 

IT Priest. 
O Lord, let Thy mercy be shewed upon us ; 

Answer. 
As we do put our trust in Thee. 

IT Let us pray. 

"TTTE humbly beseech Thee, O Father, merci- 
VV fully to look upon our infirmities; and 
for the glory of Thy Name turn from us all those 
evils that we most righteously have deserved ; 
and grant, that in all our troubles we may put 
our whole trust and confidence in Thy mercy, and 
evermore serve Thee in holiness and pureness of 
living, to Thy honour and glory ; through our 
only Mediator and Advocate, Jesus Christ our 
I id 1:1 1. Amen. 



alia rlicatur : Ut fratres nostros ad sacrum ordinem electos in 
vera, religione conservare digneris." The admonition to the 
Deacons, in the Winchester Pontifical, immediately follows 



their approach to the Bishop, nor docs there seem in thai age, 
according to the uso of that. Church, to have been a Litany 
appointed. [Maskell, Mon. Rit. ii. 201.] 



6;8 



€f)C ©ruerinff of Deacons. 



If Then shall be sung or said the Service for the Com- 
munion, with the Collect, Epistle, and Gospel, as 

followeth. 

The Collect. 

ALMIGHTY God, Who by Thy Divine Provi- 
JIA_ dence hast appointed divers Orders of 
Ministers in Thy Church, and didst inspire Thine 
Apostles to choose into the Order of Deacons the 
first Martyr S. Stephen, with others ; Mercifully 
behold these Thy servants now called to the like 
Office and Administration; replenish them so 
■with the truth of Thy doctrine, and adorn them 
with innocency of life, that, both by word and 
good example, they may faithfully serve Thee in 
this Office, to the glory of Thy Name, and the 
edification of Thy Church ; through the merits of 
our Saviour Jesus Christ, "Who liveth and 
reigneth with Thee and the Holy Ghost, now 
and for ever. Amen. 




""TAOMINE sancte, Pater fidei,spei, gratiae, et 
JLv perfectuum Munerator, Qui in ccelestibus 
et terrenis ministeriis ubique dispositis per omnia 
elementa voluntatis Tuae diffundis effectum : hos 
quoque fanmlos Tuos speciali dignare illustrare 
aspectu, ut, Tuis obsequiis expediti, Sanctis Tui.s 
altaribus ministri puri accrescant, et indulgentia 
puriores, eorum gradu, quos apostoli in septenario 
munero, beato Stephano duce ac prarvio, Sancto 
Spiritu auctore, elegerunt, digni existant et vir- 
tutibus universis, quibus Tibi servire oportet, 
instructi polleant. Per Dominum. In imitate 
ejusdem. 



The Epistle. 1 Tim. iii. 8-13. 

IIKEWISE must the Deacons be grave, not 
A double-tongued, not given to much wine, 
not greedy of filthy lucre ; holding the mystery of 
the faith in a pure conscience. And let these 
also first be proved ; then let them use the Office 
of a Deacon, being found blameless. Even so 
must their wives be grave, not slanderers, sober, 
faithful in all things. Let the Deacons be the 
husbands of one wife, ruling their children and 
their own houses well. For they that have used 
the Office of a Deacon well purchase to them- 
selves a good degree, and great boldness in the 
faith which is in Christ Jesus. 

^f Or else this, out of the Sixth of the Acts of the 
Apostles. 

Acts vi. 2-7. 

THEN the Twelve called the multitude of the 
disciples unto them, and said, It is not 



reason that we should leave the Word of God, 
and serve tables. Wherefore, brethren, look ye 
out among you seven men of honest report, full 
of the Holy Ghost and wisdom, whom we may 
appoint over this business. But we will give 
ourselves continually to prayer, and to the minis- 
try of the word. And the saying pleased the 
whole multitude. And they chose Stephen, a 
man full of faith, and of the Holy Ghost, and 
Philip, and Prochorus, and Nicanor, and Timon, 
and Parmenas, and Nicolas, a proselyte of 
Antioch ; whom they set before the apostles : 
and when they had prayed, they laid their hands 
on them. And the word of God increased, and 
the number of the disciples multiplied in Jeru- 
salem greatly; and a great company of the Priests 
were obedient to the faith. 

^f And before the Gospel, the Bishop, sitting in his 
chair, shall cause the Oath of the Queen's Supre- 
macy, and against the power and authority of all 



Then shall be sung' or said, etc.] In the Harl. MS. 2906, fo. 
8, the rubric is, "Qua (i.e. letania) finita erigat se pontifex 
et ascendant ipsi electi ad sedem pontificis, et benedicat eos 
ad quod vocati sunt, et descendant et stent in ordine suo. 
Benedictione accepta Archidiaconus imponat Evangelium, et 
csetera ex more." 

The rubric in the Sacramentary of Gregory is similar : 
" Litania expleta ascendant ipsi ad sedem pontificis, et bene- 
dicit eos ad quod vocati sunt, et descendentes stant in ordine 
suo benedictione percepta." (See also Pont. Egberti, p. 9. In 
Lacy's Pontifical it is directed : ' ' Missam in qua ordinatus est 
totaliter audiat. Ordines non conferuntur a quolibet, nee 
cuilibet, nee qualibet die, nee qualibet hora diei, sed tempore 
Missce." 

The Collect] This corresponds to the Consecratio in the 
Sacramentary of St. Gregory and early Pontificals. Abbe 
Migne makes the following note : "In primo Theod. hasc 
omnia [that is, the presentation of the candidates and the 
Litany] omittuntur usque ad ' Oremus dilectissimi,' cui prse- 
mittuntur orationes ad ordinandos Diaconos, eodem ritu 
cetera pro ordin. Presbyteri et Episcopi habentur." [lxxviii. 
220.] 

The Apostolical Constitutions contain a similar prayer : 
, 'Eiirl<pavov rb irpbtnoirbv SOT iwi rbv dovXbv 20T rbvSe tov irpo- 
Xei-pi'Sbixevbv 201 as AiaKOviav, /cai Tr\rjcrov avrbv 'U.vevp.aros 'Aylov 
Kai dvya.ix.ecos, cl)J iirX-qcras 'Zri'ipa.vov tov Liaprvpa, ko.1 Kara^iuaov 
avrbv evape'cTTLos \eirovpy^cravTa rrjv iyxeicrdelcrav avrSi diaKoviav 
arpeirrus, ap.e'Lt.TrTws, aveyKKijrws, p.d£ovos a^iuSrjvai fla.8Li.ov. 
[Const. Apost. lviii. cxviii. Assem. P. iv. p. 112. Morin, P. 
ii. p. 375.] 

Compare also the Collect in the Ordinal of the Syro-Nestori- 



ans, as translated by Morin : " Tu per gratiam Tuam elegisti 
Ecclesiam Tuam Sanctam, et suscitasti in ea Apostolos Sacer- 
dotes et doctores ad perfectionem Sanctorum, et in ea quoque 
posuisti Diaconos, et quemadmodum elegisti Stephanum et 
socios ejus, ita nunc quoque, Domine, secundum misericordiam 
Tuam da servis Tuis istis gratiam Spiritus Sancti ut sint 
ministri electi in Ecclesia Tua sancta, et serviant Altari Tuo 
puro cum puro corde, et conscientia bona, et splendeant in 
operibus justitiee ministrantes mysteriis Tuis divinis." [P. ii. 
p. 378.] 

The Epistle and GospieT] "In Ordmatione Diaconorum 
Lectio Epistola? B. Pauli Apost. ad Timoth. : ' Diaconos con- 
stitue pudicos. ' Sequentia S. Evangelii secundum Johannem, 
' Nisi granum frumenti. ' " [D. Hieron. Comes op. Pamel. ii. 60. ] 

In the Gallican Church the rubric was, ' ' Legenda quando 
Diaconus ordinatur Lectio Ezechiel, Prop. c. xliv. 15, .16. 
Epist. S. Pauli ad Tim. iii. 8-15" [Mabillon, 1. ii. No. 
lxxviii.], and the Gospel "Evang. S. Lucas ix. 57, 62." [Ibid. p. 
170.] In the Syro-Maronite Ordinal the rubric is, " Deinde 
traditur ei ut legat Epistolam Apostoli Pauli ad Timoth. 
'Similiter Diaconi. '" [Morin, P. ii. p. 329.] In the German 
Liturgy the Epistle was 1 Tun. : " Fidelis sermo omni accep- 
tione dignus;" and the Gospel St. John: "In illo tempore 
Jesus dixit .... Pater Meus, Qui est in ccelis " [Gerbert, 
416, 443.] In the ancient Ordo Romanus the Epistle is from 
1 Tim., " Fratres Diaconos .... in Christo Jesu Domino 
nostro." It is directed to follow the Intro it and Prayer. In 
the Sarum Pontifical the Gospel is St. Luke iii. 1-6. 

Oath of the Queen's Supremacy] The following are the two 
forms successively used in Ordinations from 1661 until 1865. 
The third form is that now ordered to be taken : — 



Cbc DtDenng of Deacon0. 



679 



foreign Potentates, to be ministered unto every 




Christ, and the due order of this Realm, to the 


one of them that are to be Ordered. 




Ministry of the Church 1 


The Oath of the Queen's Sovereignty. 




Answer. 
I think so. 


If Then shall the Bishop examine every one of them 




The Bishop. 


that are to be Ordered, in the presence of the 
people, after this manner following. 




r^\0 you unfeignedly believe all the Canonical 
-L^ Scriptures of the Old and New Testa- 
ment 1 


T^\0 you trust that you are inwardly moved by 
-L^ the Holy Ghost to take upon you this 






Answer. 


Office* and Ministration, to serve God for the 




I do believe them. 


promoting of His glory, and the edifying of His 






people 1 




The Bishop. 


Answer. 
I trust so. 

The Bishop. 




"TTTILL you diligently read the same unto the 
VV people assembled in the Church where 
you shall be appointed to serve 1 


X^vO you think that you are truly called, 
-L^ according to the will of our Lord Jesus 




Answer. 




I will. 



Form of Oath printed in Sealed Books. Form of Oath ordered by 1 W. & M. c. 8. Form of Oath ordered, by 21 & 22 Vict. c. 48. 



I, A. B., do utterly testifie and declare 
in my conscience, That the King's High- 
ness is the only Supream Governour of 
this Realm, and of all other his High- 
nesses Dominions and Countries, as well 
in all Spiritual or Ecclesiastical things or 
causes, as Temporal : And that no foreign 
Prince, Person, Prelate, State, or Poten- 
tate hath or ought to have any jurisdic- 
tion, power, superiority, pre-eminence or 
authority Ecclesiastical or Spiritual with- 
in this Kealm. And therefore I do utterly 
renounce and forsake all foreign jurisdic- 
tions, powers, superiorities and authori- 
ties; and do promise, That from hence- 
forth I shall bear faith and true allegiance 
to the King's Highness, His Heirs and 
lawful Successors, and to my power shall 
assist and defend all jurisdictions, privi- 
ledges, pre-eminences and authorities 
granted or belonging to the King's High- 
ness, His Heirs and Successors, or united 
and annexed to the Imperial Crown of 
this Realm. So help me God, and the 
contents of this Book. 



I, A. B., do swear, that I do from my 
heart abhor, detest, and abjure, as impious 
and heretical, that damnable Doctrine and 
Position, That Princes excommunicated or 
deprived by the Pope, or any authority 
of the See of Rome, may be deposed or 
murdered by their Subjects, or any other 
whatsoever. And I do declare, that no 
foreign Prince, Person, Prelate, State, or 
Potentate, hath or ought to have any 
jurisdiction, power, superiority, pre- 
eminence, or authority, ecclesiastical or 
spiritual, within this Realm. So help mc 
God. 



I, A. B., do swear that I will be faith- 
ful and bear true allegiance to Her 
Majesty Queen Victoria, and will defend 
her to the utmost of my power against 
all conspiracies and attempts whatever 
which shall be made against her jierson, 
crown, or dignity ; and I will do my ut- 
most endeavour to disclose and make 
known to Her Majesty, her heirs and 
successors, all treasons and traitorous 
conspiracies which may be formed against 
her or them ; and I do faithfully promise 
to maintain, support, and defend, to the 
utmost of my power, the succession of the 
Crown, which succession, by an Act, 
intituled " An Act for the further limita- 
tion of the Crown, and .better securing 
the rights and liberties of the subject," is 
and stands limited to the Princess Sophia, 
Electress of Hanover, and the heirs of her 
body being Protestants, hereby utterly 
renouncing and abjuring any obedience 
and allegiance unto any other person 
claiming or pretending a right to the 
crown of this realm ; and I do declare, 
that no foreign prince, person, prelate, 
state, or potentate, hath or ought to have 
any jurisdiction, power, superiority, pre- 
eminence, or authority, ecclesiastical or 
spiritual, within this realm ; and I make 
this declaration upon the true faith of a 
Christian. So help me God. 



In the first Prayer Book of Edward VI. the confirmation 
ran, " So help me God, all Saints, and the holy Evangelists;" 
owing to the remonstrance of Bishop Hooper it was altered to, 
"So help me God, through Jesus Christ." [Zur. Lett. iii. 
81, 5GG. Hooper's Early Writings, 479.] In 1559 an entirely 
new form of oath was inserted, with a corresponding alteration 
in the rubric preceding and introducing it. [PreJ. Lit. Serv., 
Park. Soc. p. xxi., p. 281.] 

By the Clergy Subscription Act, 1865, 28 & 29 Vict. c. 
exxii. § xi., Oaths are not to be administered during the 
Services of Ordination ; but this does not extend to or affect 
the oath of due obedience to the Archbishop taken by Bishops 
on consecration, § xii. ; by § iv. every person about to be 
ordained Priest or Deacon shall, before ordination, make and 
subscribe the declaration of assent, and take and subscribe the 
oath of allegiance and supremacy ; and the Bishop's oath of 
due obedience to the Archbishop is retained. 

Then shall the Bishop examine] The candidate is required to 
answer plainly to several questions, that is, " clara voce," and 
to make certain promises, which, as Bishop Beveridge says, 
"being made so solemnly before God and His Church, are 
certainly as binding as if made upon oath, and ought to be as 
religiously observed;" " ut non solum habeat Dei timorcm 
sed etiam coram omnibus dcnunciationein et professionem 



crubescat." [Novell. Just. Auth. Coll. 1, tit. vi. cap. i. § 9, 
p. 19, Lugd. 1581.] All these interrogations are in accordance 
with St. Paul's demands of a good life, good government, and 
that second part of the pastoral office, sound and good doctrine 
according to the Word of Life, to be found in the Minister of 
God. [1 Tim. v. 17.] They relate [I.] To a profession of the 
Catholic Faith, and the assurance of the candidates that they 
are lawfully called to be ministers of the Church of England. 
[Art. XXIII. ] [II.] A promise is given to observe the dis- 
cipline of the Church, according to her laws and constitutions. 
[III.] A profession of obedience is made to ecclesiastical 
governors. They are grounded on the questions put to 
Bishops in ancient formularies, and were added to secure 
uniformity in the services. But they follow ancient precedent 
as given by the Codex Thuanus of the ninth century : " Pri- 
mitus cum venerint ordinandi Clerici ante Episcopum debet 
Episcopus inquirere unumquemque si literatus, si benedoctus, 
si docibilis, si moribus temperatus, si vita castus, si sobrius, 
si domui bene piYeessc sciat, ctante omnia si Fidci documents 
pleniter sciat. Et tunc demum in conspectu Episcopi \ r el 
Cleri sive populi polliceri debet qua' subter inserta sunt. Ut 
Sacras Scripturas quotidie meditetur et populum doceat ; ut 
intcntus sit lectioni assiduaa. Ut cleemosynarius, hospitolis, 
liumilis, benignus, miscricors, largus, ecclesiasticus prasdica 



68o 



Cbe SDrocnng of Deacons. 



The Bishop. 

IT appertained to the Office of a Deacon, in 
the Church where he shall be appointed to 
serve, to assist the Priest in Divine Service, and 
specially Avhen lie ministereth the holy Com- 
munion, and to help him in the distribution 
thereof, and to read holy Scriptures and Homilies 
in the Church ; and to instruct the youth in the 
Catechism ; in the absence of the Priest to bap- 
tize infants ; and to preach, if he be admitted 
thereto by the Bishop. And furthermore, it is 
his Office, where provision is so made, to search 
for the sick, poor, and impotent people of the 
Parish, to intimate their estates, names, and 
places where they dwell, unto the Curate, that 
by his exhortation they may be relieved with the 
alms of the Parishioners, or others. Will you do 
this gladly and willingly 1 

Answer. 
I will so do, by the help of God. 



" Finita litania, redeant sacerdotes electi ad loca sua, 
remanentibus Levitis ad consecrandum, et epi- 
scopus dicat eis sine nota, sedendo. 

DIACONUM oportet ministrare ad altare, 
evangelium legere, baptizare, et praeclicare. 



The Bishop. 
~VT7"ILL j r ou apply all your diligence to frame 
V V and fashion your own lives, and the 
lives of your families, according to the Doctrine 
of Christ ; and to make both yourselves and 
them, as much as in you lieth, wholesome 
examples of the flock of Christ 1 

Answer. 
I will so do, the Lord being my helper. 



The Bishop. 
"TTTILL you reverently obey your Ordinary, 
VV and other chief Ministers of the Church, 
and them to whom the charge and government 
over you is committed, following with a glad 
mind and will their godly admonitions? 

Answer. 
I will endeavour myself, the Lord being my 
helper. 



tor, visitator infirmorum. Ut Ecclesiam suam in officiis 
divinis frequentare non negligat. Ut popnlum ad earn vel ad 
se venieutem bene recipiat et instruat. Ut Canones pleniter 
discat et intelligat. Ut ecclesia una, i.e. sua cui ordinatus 
est, contentus sit. Ut sine jussione sni Episcopi extra suam 
ecclesiam non proficiscatur. " [Morin, de Sacr. Orel. pt. 
ii. p. 252, D.] By the 11th Council of Toledo, a.d. 675, 
c. x. : " Unusquisque qui ad ecclesiasticos gradus est acces- 
surus non ante honoris consecrationem accipiat quam placiti 
sui innodatione promittat ut fidem Catholicam sincera cordis 
devotion e custodiens, juste ac pie vivere debeat ; et ut in 
nullis operibus suis Canonicis regulis contradicat ; atque ut 
debitum per omnia honorem atque obsequii reverentiam 
preeeminenti sibi unusquisque dependat. " [Labbe, Cone. 
torn. vii. 568, B.] In 813 the Council of Chalons forbade 
the practice of Bishops exacting from candidates an oath 
that they were worthy, would not contravene the Canons, 
and would obey the Bishop who ordained them, and the 
Church in which they were ordained, this being prejudicial 
to diocesan rights, [c. xiii. Labbe, torn. ix. col. 362, C] 

It appertainelh, etc.] By the fifth Canon of the Council of 
York, 1195, "decrevimus etiam ut non nisi summa et gravi 
necessitate diaconus baptizet. " [Wilkins, Cone. i. 501.] So 
by the Council of London, 1200, c. iii., " Utnon liceat diaconis 
baptizare, nisi duplici necessitate, viz. quia sacerdos non 
potest vel absens vel stulte non vult, et mors immineat puero. " 
[Ibid. 505.] And a Provincial Constitution gives similar direc- 
tions. [Ibid. p. 636.] This question in the Sarum Pontifical 
occurs as an address to the candidate after the Litany, when 
the Deacons to be ordained Priests have returned to their 
places [see above]. The admonition is much longer in the 
Winton Pontifical. [Maskell, Mon. Bit. iii. 191.] 

An instructive illustration of the traditional customs pre- 
served in the Church of England is to be found in a Puritan 
work of Queen Elizabeth's time, entitled "One hundred points 
of Popery" in "A Pleasaunt Dialogue between a Souldier of 
Barwicke and an English Chaplain," written between 1559 
and 1581. The thirteenth, point is "Deacons made to other 
purposes than scripture appoynteth." Then follows in the 
fourteenth point, " They may minister baptisme, but not the 
communion ; they may minister the cup, not the bread." 



the Curate'] Towards the latter end of the sixteenth century 
Bishops restricted the word (which had been exclusively 
applied, as here properly, to parish Priests having cure of 
souls, in its subordinate and present sense) to their vicars. 
[Art. 1576, § 28. Bancroft, Vis. Art. 1605, § 25.] These 
were formerly called "Substitutes." [Canons 1603, clxix. 
Comp. Cardw. Conf. ch. viii. p. 342. Grindal's Letters, 
xiii. p. 246.] Sheldon, however, employs it in the sense of a 
deputy in 1665. [Cardw. Doc. Ann. No. exxxix. clii.] 

Will you apply, etc.] A hint for this question may probably 
have been taken from the following prayer in the Sacramentary 
of St. Gregory : " Exaudi, Domine, preces nostras et super 
hunc famulum Tuum Spiritum Tubs benedictionis emitte, ut 
caelesti munere ditatus et Tua? gratiam possit majestatis 
acquirere et bene vivendi aliis exemplum prffibere." 

your Ordinary] That is [1] the Bishop, as having ordinary 
jurisdiction in causes ecclesiastical, of common right, and of 
course : [2] Chancellors, Commissaries, Officials, and Arch- 
deacons. So Lyndewood states that ordinaries are those 
" quibus competit jurisdictio ordinaria de jure privilegii vel 
consnetudine." [Lyndew. Prov. 1. tit. ii.] 

Then the Bishop laying his hands, etc.] The Salisbury Pon- 
tifical [see above] enjoins the words, " Accipe Spirituin 
Sanctum." The Bangor MS. also enjoins these words, but 
the Winton Pontifical does not. The modern Roman form, 
which does not mention the office of the Deacon, is, "Accipe 
Spiritum Sanctum ad robur, et ad resistendum diabolo, et 
tentationibus ejus. In nomine Domini." It is interpolated 
in the long prayer which is called Proefatio, beginning, 
" Honorum dator." Martene says that this form is not earlier 
than the thirteenth century. It does not occur in the Winton 
Pontifical, nor in the Brit. Mus. Pont. [MS. Harl. 2906], and 
for the first time appears in the Bangor Use. A clause in the 
prayer called the Consecration, corresponding to the English 
Collect, "Almighty God, giver of all good things," does occur 
in the Harl. Pontifical, and in those of Egbert and Lacy, 
"Emitte Spiritum Sanctum," and has been distorted into "the 
form " by Catalani and Martene. The Greek Church uses this 
form, substituting Priest or Deacon in the several ordering of 
both, 'H Qeia X"P' S V TavTore to. acrOevr) Bcpaircuovaa. Kal to. 
(WfiirovTo. avairXrjpovaa, Trpoxtipi-fcrai tw oiiva. t'ov evXapeararcv 



Cfjc Dtoenncj of Deacons. 



681 



Then the Bishop laying his hands severally upon the 
head of every one of them, humbly kneeling before 
him, shall say, 



TAKE thou Authority to execute the Office of 
a Deacon in the Church of God committed 
unto thee ; In the Name of the Father, and of 
the Son, and of the Holy Ghost. Amen. 

^f Then shall the Bishop deliver to every one of them 
the New Testament, saying, 

TAKE thou Authority to read the Gospel in 
the Church of God, and to preach the 
same, if thou be thereto licensed by the Bishop 
himself 




" Quibus inclinantibus, solus episcopus qui eos benedicit, 
milium super capita singulorum ponat, dicens solus 
secrete, Accipe Spiritum Sanctum .... Tunc 
ponat singulis, super sinistrum humerum, stolam 
usque ad ascellam dexteram subtus, dicens sine 
nota : 

IN Nomine Sanctae Trinitatis, accipe stolam 
immortalitatis : imple ministerium tuum, 
potens est enim Deus ut augeat tibi gratiam, Qui 
vivit et regnat .... 

.... Post ha?c tradat eis librum evangeliorum dicens 
sine nota : 

IN Nomine Sanctae Trinitatis, accipe potestatem 
legendi evangelium in ecclesia Dei, tarn pro 
vivis quam pro defunctis in Nomine Domini. 
Amen 



^f Then one of them, appointed by the Bishop, shall 
read the Gospel. 

S. Luke xii. 35-38. 

IET your loins be girded about, and your lights 
J burning; and ye yourselves like unto men 
that wait for their lord, when he will return 
from the wedding ; that when he cometh and 



knocketh, they may open unto him immediately. 
Blessed are those servants, whom the lord when 
he cometh shall find watching : verily I say 
unto you, that he shall gird himself, and make 
them to sit down to meat, and will come forth 
and serve them. And if he shall come in the 
second watch, or come in the third watch, and 
find them so, blessed are those servants. 



vwo5l6.kovou els dt&Kovov. [Morin, de Sacr. Orel, pt, i. p. 
79, D.] 

laying his hands severally] As regards this rite, the words 
of the 4th Council of Carthage, c. iv. [Mansi, torn. iii. col. 
951], are, " Diaconus cum ordinatur solus Episcopus qui eum 
benedicit manum super caput illius ponat, quia non ad sacer- 
dotium sed ad ministerium consecratur." [Morin, p. 260. J 
They are incorporated in the Sacramentary of St. Gregory, 
and the old Ordo Romanus. But in the Gelasian Sacra- 
mentary, and an English Pontifical of Rouen, this clause is 
inserted, " Reliqui omnes Sacerdotes juxta manum Episcopi 
caput illius tangant, quia non ad sacerdotium," etc. Durand 
[Ration. 1. ii. c. ix. § 14] observes, "We read in the Acts 
of the Apostles that they set them in the sight of the Apostles, 
and they prayed and laid hands on them. Hereby we see 
that not only the Bishop, but the Priests that stand by, ought 
to lay hands upon the Deacon at Ordination. " And Amalarius 
[de Offic. Eccles. 1. ii. c. xii.] agrees with Durand in object- 
ing to the imposition of the hands of the Bishop alone, 
founding his argument on the same text : but Menard answers 
the objection, saying, "As this was the first Ordination, and 
all the Apostles were assembled, it was right that they should 
all lay on hands, although an unnecessary act, as only one of 
them would have been sufficient." [M. Sacram. Greg. Nota, 
Migne, lxxviii. 484.] In the Harl. MS. 2906, fol. 8, b., the 
rubric is, " Et omnes qui ordinandi sunt oblationes deferant 
ad manus Episcopi cum ab eo ordinationem accipiant. Ordi- 
natio Diaconi : Diaconus cum ordinatur, solus Episcopus qui 
eum benedicit manus super caput ejus imponit, quia non ad 
sacerdotium sed ad ministerium consecratur ; et alloquitur 
populum his verbis : Commune votum." The Royal MS. and 
Codex of Noyon, as Migne observes, required the Priests to 
touch the Deacon's head. 

the New Testament] "Tradat ei Episcopus sanctum Evan- 
gelium, dicens, Accipe istud volumen Evangelii, lege et 
intellige et aliis trade et opere adinrple." [Ex. Anglic. Cod. 
Eotom,. Eccles. ann. nocc, Morin, p. 232, E. Ord. ii. Pont. 
Gemmet. ante ann. dcccc, Martene, ii. col. 109, A. Ord. xi. 
Pont. Becc. ante ann. d. , ibid. col. 179, B.] 

" Accipite licentiam legendi Evangelium in Ecclesia Dei in 
nomine Domini." [Codex Bellovac. ann. DCL., Morin, p. 270, 
E. Ord. vi. Pont. Suess. ante ann. DC. , ibid. col. 140, E. Ord. 
xv. Mogunt. ann. circa cr'CC, col. 219, D. Orel. xvii. Pont. 
Noviom.nxm. circa dcco., Martene, torn. ii. col. 137, D. Ord. 
vii. Pont. Noviom. ann. cccc, col. 209, C. Ord. xvii. Pont. 
MS. Bibl. Colb. col. 234, C. Ord. xiii. Pont. Camerac. aim. 
D., col. 190, D.] 

Martene says, " The most ancient Pontificals written before 
the ninth century, with the exception of the English copies, 
do not mention the delivery of the Gospels in the Ordering of 



Deacons. I say with the exception of English Pontificals, 
for the Pontificals of Archbishop Egbert of York, of the eighth 
century [torn. ii. col. 98, D.], of Jumieges of the ninth 
century [Ibid. 109, A.], of Rouen of the same date [Morin, p. 
232, E.], which certainly were designed for the English use, 
expressly notice the delivery of the Gospels ; so, therefore, 
this was a solemn rite in England, and found in all the rituals 
we have seen, it is clearly of English origin." [De Ant. Eccl. 
Bit. 1. 1, c. viii. art. ix. § 6, 7, torn. ii. col. 60, D., 61, A] 
An earlier Pontifical of Bee, ante ami: d., also mentions it. 
[Ibid. col. 179, B.] Ivo of Chartres says, "Deacons receive 
the text of the Gospels from the Bishop, whereby they under- 
stand that they ought to be preachers of the Gospel. " [De Beb. 
Eccles. Sum. ii. apud Hittorp. col. 776, D.] Neither Raba- 
nus Maurus, Isidore, Alcuin, nor Amalarius, mention the rite, 
but Durand says that as he wished to conform to the use of 
the other Churches, he wrote in the Ordinal of his church of 
Anicia, on the margin, that the book of the Gospels was to be 
given to the Deacon with a form of words. [In IV. Sent. dist. 
xxiv. qu. 3.] In Spain [IV. Counc. Toledo, c. 27] Deacons 
do not seem to have read the Gospel. 

In the Syro-Nestorian Church this rubric occurs : "After- 
wards the Archdeacon delivers the book of the Apostle to the 
Bishop, who gives it to each of those that are to be ordained, 
saying, ' He is set ajiart, sanctified, perfected, and consecrated 
for the Ecclesiastical Ministry of a Deacon in the name of the 
Father,' etc. The Bishop takes the book from the hand of 
each of them, and delivers it to the Archdeacon. " [Morin, pt. 
ii. p. 379.] The Nestorian Form enjoins the delivery of the 
Epistles to the Deacon, and the Gospel to the Priest. [Ibid. 
pt. iii. Exerc. ix. de Diac. c. i. § 16, p. 136.] 

one of them .... shall read the Gospel] In the Greek 
Church the Deacon or Priest read the Gospel [Const. Apost. 
1. ii. c. lvii.]: at Constantinople the Archdeacons. But 
Sozomen adds, in some Churches the Deacons, in others the 
Priests, read the Gospel. [H. E. 1. vii. cap. xix.] In the 
time of St. Jerome in the Western Church the duty was 
reserved to Deacons [Ep. xciii. ad Sabinian. Op. torn. iv. col. 
758], and by St. Gregory. [Epist. App. v. torn. ii. col. 1289, A.] 
The Council of Vaison, a.d. 529, c. ii., declared they were 
worthy to read it [Labbe, v. col. 822, C], and Isidore [di 
Dio. Olf. 1. ii. c. viii.] and Honorius [1. i. c. clxxx.] mention 
that they did so. [Ap. Hittorp. col. 20S, D., 1226, E., 1238, I >. | 
The Greek Church assigns the reading of the Gospel in the 
Holy Communion to them, but there is no mention of a de- 
livery of the Gospel to them at Ordination in the Euchologium. 

licensed by the Bishop] In the Sacramentary of St. Gregory, 
at the delivery of the stole to bhe Deacon, the Bishop says, 
" Imponimus ut pracones regis ccrlcstis irreprehensibiliter 
cxistorc mereamini." Archbishop Whitgift says, "Surely 1 



682 



Cbe HDcDcnng of Deacons. 



<[ Thru shall the Bishop proceed in the Communion, 
and all that are Ordered shall tarry, and receive 
the holy Communion the same day with the 
Bishop. 

^1 The Communion ended, after the last Collect, and 
immediately before the Benediction, shall be said 
these Collects following. 

ALMIGHTY God, giver of all good things, 
-LJ- Who of Thy great goodness hast vouch- 
safed to accept and take these Thy servants unto 
the Office of Deacons in Thy Church ; Make 
them, we beseech Thee, O Lord, to be modest, 
humble, and constant in their Ministration, to 
have a ready will to observe all spiritual Disci- 
pline ; that they having always the testimony of 
a good conscience, and continuing ever stable 
and strong in Thy Son Christ, may so well 
behave themselves in this inferior Office, that 
they may be found worthy to be called unto the 
higher Ministries in Thy Church ; through the 
same Thy Son our Saviour Jesus Christ, to 
Whom be glory and honour world without end. 
A men. 



P 



REVENT us, O Lord, in all our doings 
with Thy most gracious favour, and further 
us with Thy continual help ; that in all our works 
begun, continued, and ended in Thee, we may 
glorify Thy holy Name, and finally by Thy mercy 
obtain everlasting life ; through Jesus Christ 
our Lord. Amen. 

THE peace of God, which passeth all under- 
standing, keep your hearts and minds in 
the knowledge and love of God, and of His Son 
Jesus Christ our Lord : And the blessing of 
God Almighty, the Father, the Son, and the 
Holy Ghost, be amongst you, and remain with 
you always. Amen, 



" Sar. Pontif. r.f 
En^., Jumie^es, 
St. Dunstan, Arch- 
bishop Egbert, and 
Bishop Lacy. 



* Sar. Canon Mis- 
see ad Jin. Greg. 
Sabb. in xii. led. 
mensis primi. 



rMS.Leofric. Exon. 
fol. ccexxxii. 



^f " Ultimo concludcndo ci qui lecturus est evangelium. 

DOMINE sancte, Pater omnipotens, seterne 
Deus, honorum dator, ordinumque dis- 
tributor, ac officiorum dispositor .... Super 
hos quoque famulos Tuos, qutesumus Domine, 
placatus intende, quos Tuis sacrariis servituros in 

officium diaconii suppliciter dedi>J<camus 

Abundet in eis totius forma virtutis, auctoritas 
modesta, pudor constans, innocentiie puritas, et 
spiritualis observantia disciplinse. In moribus 
eorum prsecepta Tua fulgeant, ut suae castitatis 
exemplo imitationem sancta plebs acquirat, et 
bonum conscientice testimonium praeferentes, in 
Christo firmi et stabiles perseverent, dignisque 
successibus de inferiori gradu per gratiam Tuam 
capere potiora mereantur. 

Ttrminando secrete : Per eundem Dominum 
nostrum, Jesum Christum, Filium Tuurn, Qui 
Tecum vivit et regnat in imitate ejusdem. 

* ACTION ES nostras, quaesumus, Domine, et 
-£a_ aspirando prasveni, et adjuvando prose- 
quere ; ut cuncta nostra operatio et a Te semper 
incipiat, et per Te ccepta finiatur. Per. 



BENEDICTIO Dei Patris et Filii, et Spiri- 
tus Sancti et pax Domini sit semper 
vobiscum. 



^f And here it must be declared unto the Deacon, that 
he must continue in that Office of a Deacon the 
space of a whole year (except for reasonable causes 
it shall otherwise seem good unto the Bishop) to 
the intent he may be perfect, and well expert in 
the things appertaining to the Ecclesiastical ad- 
ministration. In executing whereof if he be found 



faithful and diligent, he may be admitted by his 
Diocesan to the Order of Priesthood, at the times 
appointed in the Canon ; or else, on urgent occa- 
sion, upon some other Sunday, or Holy-day, in 
the face of the Church, in such manner and form 
as hereafter followeth. 



think no man is admitted into the Ministry but he is permitted 
to preach in his own cure without further licence, except it be 
upon some evil usage of himself afterwards either in life or 
doctrine." [Defence, etc., Tr. xiii. vol. iii. p. 41.] 

Ordination and Mission are distinguished in St. Mark iii. 
14 ; St. Matt. x. 5 ; St. Luke vi. 13 ; ix. 2 ; and in the 
23rd Article ; the 36th and 50th Canons of 1604 require 
a licence. The Bishop under Christ being the fountain of 
spiritual power in his Diocese, by such an act or issue of his 
jurisdiction delegates a portion of his authority, not abso- 
lutely, but revocably, to the Clerk deputed to perform Eccle- 
siastical acts. A Rector or Vicar is intrusted with this Mis- 
sion by Institution, "Missus a jure ad locum et populum 
curse suee ; " a Curate by licence. No power can deprive a 



Clerk, or make his Orders void, in respect to the inward 
power conferred upon him by Ordination ; but admission, sus- 
pension, or deposition is competent to the Ordinary in respect 
to the outward exercise of that power and ordinary ministration 
publicly in the Church, as well as in private, either for a set 
time, or during his life. Admission is given by a licence, the 
formal permission to perform certain sacred functions in 
specified places, to which an unbeneficed curate shall be 
appointed. 

Almighty God, giver of all good things] This prayer is also 
to be found in an Anglican Pontifical of the Monastery of 
Jumieges [ante aim. dcccc.], and in another of St. Dunstan. 
[Martene, de Ant. Eccl. Bit. vol. ii. p. 39.] Also in Egbert's 
Pontifical, and in Lacy's. 



THE FORM AND MANNER 



ORDERING OF PRIESTS. 



^f When the day appointed by the Bishop is come, 
after Morning Prayer is ended, there shall be a 
Sermon or Exhortation, declaring the Duty and 
Office of such as come to be admitted Priests ; 
how necessary that . Order is in the Church of 
Christ, and also how the people ought to esteem 
them in their Office. 

^f First, the Arch-Deacon, or, in his absence, one 
appointed in his stead, shall present unto the 
Bishop (sitting in his chair near to the holy Table) 
all them that shall receive the Order of Priesthood 
that day (each of them being decently habited) 
and say 




Deinde (i.e. post Evangelrum) dicat Archi-diaconus : 
Recedant qui ordinati sunt diaconi ; accedant qui 
ordinandi sunt sacerdotes. 



EEVEREND Father in God, I present unto 
you these persons present, to be admitted 
to the Order of Priesthood. 

The Bishop. 

TAKE heed that the persons, whom ye present 
unto us, be apt and meet, for their learning 



and godly conversation, to exercise their Ministry 
duly, to the honour of God, and the edifying of 
His Church. 



I 



^f The Arch-Deacon shall answer, 
HAVE enquired of them, and also examined 
them, and think them so to be. 



Sermon or Exlwrtation~\ " Legebantur ordinandis Canones- 
ecclesiastici qui de sacris ordinationibus agunt, aut Episcopus 
ipse sermonem ad eos exhortatorium habebat de dignitate 
officiisque singulorum ordinum, nisi id jam pra?stitisset Archi- 
diaconus, qui (ut prseseribunt antiqui libri rituales) eos de 
omnibus in suo ordine agendis prius instruxisse debuerat." 
[Martene, 1. i. cviii. art. viii. § 3, torn. ii. p. 48.] In the 
Winton Pontifical is this rubric, " Hos [Sacerdotes] domnus 
praesul de dignitate officii sacerdotalis diligentur instruens 
dicat." Then follows an Exhortation, setting forth the duty 
and office of such as are to be ordained Priests. [Maskell, 
Mon. Rit. ii. 213.] 

First, the Arch-Deacon] In a Pontifical of Corbey of the 
twelfth century, the Archdeacon comes and presents him that 
is to be ordained Priest to the Bishop. In the Greek Church 
the rubric is : "He that is to be ordained is led up by the 
Archpriest, and the Archdeacon coming forward shall say, 
'Let us attend;' then the Patriarch reads the citation or 
diploma of election." [Eucholog. Mokin, P. ii. p. 63.] In a 
later Ordinal the Archpriest presents the Deacon for priest- 
hood. By the Coptic Ordinal, when the candidate is presented 
the Priests first give testimony of his good works, and 
his knowledge of the word of doctrine, that he is gentle, kind, 
compassionate ; that his wife is such as the law and Canon 
require ; and that he is a Deacon. The Archdeacon says, 
"May the peace of our Lord be upon this man standing at 
Thy altar, and expecting Thy heavenly gifts, that he may be 
raised from the Order of Deacons to the Priesthood " {Ibid. p. 
445, E.] ; and by the Syro-Ncstorian Ordinal the Archdeacon 
leads him by the right hand, saying, " We offer to Thy holi- 
ness, holy Father, elect of God, my Lord Bishop, this G"Ocl 
loving man, who standeth here that he may receive the Laying 
on of the Divine hand to pass from the Order of Deacon to the 
Priesthood." [Ibid. p. 336.] 



or, in his absence] "Every Archbishop, because he must 
occupy eight Chaplains at Consecrations of Bishops, and every 
Bishop, because he must occupy six Chaplains at giving of 
Orders, may every of them have two Chaplains over and 
above the number above limited to them." [21 Hen. VIII. c. xiii. 
§ 24.] The number of Chaplains was intended to add dignity 
to the presence of an Archbishop, and one of the Bishops 
might act as the deputy of the Archdeacon, besides assisting 
in the laying on of hands upon Deacons to be ordained 
Priests. 

decently habited] The Salisbury Pontifical directs, "Omnes 
etiam provideant de vestibus sacris sibi necessariis." Also 
immediately before the Litany is the rubric, " Deinde acceden- 
tes qui ordinandi sunt Diaconi et Sacerdotes cum vestibus suis," 
etc. The rubric in the Bangor Pontifical is, " Deinde acce- 
dentes qui ordinandi sunt Diaconi et Sacerdotes cum vestibus 
suis et titulis et stantibus cunctis, " etc. The Winchester 
Pontifical agrees with the Exeter in calling up the Deacons 
and Priests separately. 

The rubric in the Churching of Women uses the words 
" decently apparelled, " and the Bishops in the Savoy Confer- 
ence have explained the word evaxv/^^^^y in ;l fit scheme, 
habit or fashion, decently ; and that there may be uniformity 
in those decent performances, let there be a rdji?, rule or canon 
for that purpose." [Cardw. Con/. 34(5.] "The Ministers" 
included "garments under the name of decency" [p. 3381, 
and the Bishops answer, "Reason and experience teaches 
that decent ornaments and habits preserve reverence, and 
arc therefore necessary .... to the solemnity of religious 
worship. And in particular no habit more suitable than 
white linen, which resembles purity and beauty, wherein 
angels have appeared [Rev. xv.], fit for those whom the Scrip- 
ture calls angels, and the habit was ancient. [ClIRYS. Horn. 
lx. ad Poi>. Antioch. p. 350.]" 



684 



Cbc HDrDering of Priests. 



T[ Then the Bishop shall say unto the people ; 
/ ^ OOD people, these are they whom we pur- 
VJT pose, God willing, to receive this day unto 
the holy Office of Priesthood : For after due ex- 
amination we find not to the contrary, but that 
they be lawfully called to their Function and 
Ministry, and that they be persons meet for the 
same. But yet if there be any of you, who 
knoweth any Impediment, or notable Crime, in 
any of them, for the which he ought not to be 
received into this holy Ministry, let him come 
forth in the Name of God, and shew what the 
Crime or Impediment is. 



a [See bcl.w ] 



lj And if any great Crime or Impediment be objected, 
the Bishop shall surcease from Ordering that per- 
son, until such time as the party accused shall be 
found clear of that Crime. 

^f " Then the Bishop (commending such as shall be found 
meet to be Ordered to the Prayers of the congrega- 
tion) shall, with the Clergy and people present, 
sing or say the Litany, with the Prayers, as is 
before appointed in the Form of Ordering Deacons; 
save only, that, in the proper Suffrages there 
added, the word [Deacons] shall be omitted, aud 
the word [Priests] inserted instead of it. 

If Then shall be sung or said the Service for the Com- 
munion, with the Collect, Epistle, and Gospel, as 
followeth. 



The Collect. 
ALMIGHTY God, giver of all good things, 
-£ *- Who by Thy Holy Spirit hast appointed 
divers Orders of Ministers in the Church ; Mer- 
cifully behold these Thy servants now called to 
the Office of Priesthood ; and replenish them 
so with the truth of Thy doctrine, and adorn 
them with innocency of life, that, both by word 
and good example, they may faithfully serve 
Thee in this Office, to the glory of Thy Name, 
and the edification of Thy Church ; through the 
merits of our Saviour Jesus Christ, Who liveth 
and reigneth with Thee and the Holy Ghost, 
world without end. Amen. 



>> Sar. 



c Sar. 



O REMUS, dilectissimi, Deum Patrem omni- 
potentem, ut super hos famulos Suos, quos 
ad presbyterii munus elegit, ccelestia dona multi- 
plicet, et quod Ejus dignatione suscipiunt, Ipsius 
consequantur auxilio. 

roEUS, sanctificationum omnium auctor, 
Cujus vera consecratio plenaque bene- 
dictio est, Tu, Domine, super hos famulos Tuos, 
quos presbyterii honore dedicamus, munus Tuae 
benedictionis effunde : ut gravitate actuum et 
censura vivendi probent se esse seniores, his 
instituti disciplinis quas Tito et Timotheo Paulus 
exposuit, ut, in lege Tua die ac nocte meditantes, 
quod legerint credant, quod crediderint doceant, 
quod docuerint imitentur ; justitiam, constan- 
tiam, misericordiam, fortitudinem, ceterasque vir- 
tutes in se ostendant, exemplo probent, adinoni- 
tione confirment, ac purum et immaculatum 
ministerii sui donum custodiant ] 



The Epistle. Ephes. iv. 7-13. 

"TNTO every one of us is given grace accord- 

v-J ing to the measure of the gift of Christ. 

Wherefore He saith, When He ascended up on 

high, He led captivity captive, and gave gifts 



unto men. (Now that He ascended, what is it but 
that He also descended first into the lower parts 
of the earth ? He that descended is the same 
also that ascended up far above all heavens, that 
He might fill all things.) And He gave some, 



Then the Bishop shall say] Martene [ii. 122] cites the fol- 
lowing : "Allocutio ad populum ad ordinandum Presbyterum : 
Quoniam, dilectissimi fratres, conversatio illius, quantum nos- 
cere mihi videor, probata ac Deo placita est, et digna, ut 
arbitror, ecclesiastici honoris augmento .... quid de ejus 
actibus aut moribus noveritis, quid de merito censeatis, Deo 
teste, consulimus. Sed ne unum fortasse vel paucos aut deci- 
piat assensio aut fallat affectio, sententia expectanda est 
multorum." [Pont. Noyon. a.d. 800.] "Si quis autem 
habeat aliquiil contra hos viros, pro Deo et propter Deum 
cum fiducia exeat et dicat." [Pont. S. Corn, ante a.d. 600. J 

In the Harl. MS. 2906, fo. 11, is this Allocutio ad populum: 
" Fratres, rectori navis et navigio deferendis eadem est vel 
securitatis ratio vel timoris. Communis eorum debet esse 
sententia quorum causa communis existit. Nee frustra apat- 
ribus reminiscimur institutum ut de electione eorum qui ad 
regimen altaris adhibendi sunt consulatur et populus. Quia 
de actu et conversatione presentandi quod nonnunquam igno- 
ratur a pluribus scitur a paucis ; et necesse est ut facilius 
quos obedientiam exhibeat ordinato cui assensum prosbuerit 
ordinando. Fratrum nostrorum et Presbyterorum illorum 
conversatio quantum mihi videtur probata et Deo placita est, 
et digna, ut arbitror, ecclesiastici honoris augmento. Sed ne 
unum fortasse vel paucos aut decipiat aut fallat affectio, sen- 
tentia est expectanda multorum. Itaque quid de eorum acti- 
bus aut moribus noveritis, quid de merito censeatis, Deo Teste, 



consulimus. Debet banc fidem cai-itas vestra habere quam 
secundum prasceptum evangelicum et Deo exhibere debetis et 
proximo, ut his testimonium sacerdotii magis pro merito quam 
affectione aliqua tribuatis, et qui devotione omnium expec- 
tamus intelligere tacentes non possumus. Scimus tamen quid 
est aeceptabilius Deo. Aderit per Spiritum Sanctum consen- 
sus unus animorum, et ideo electionem vestram debetis publica 
voce profiteri." 

The appeal to the testimony of the people at the Ordination 
of Priests is alluded to by Lampridius, in the Life of Alex- 
ander Severus ; by St. Leo [Ep. lxxxviii.], who says: " Ut 
Sacerdos Ecclesire praefuturus non solum attestatione fidelium 
sed etiam eorum qui f oris sunt testimonio muniatur ; " and by 
St. Cyprian [Ep. xxxiii.], who says that in Ordination he 
was wont to consult beforehand with the brethren, and weigh 
the merits and manners of each with common counsel. [Comp. 
Ep. lxviii., and St. Basil, Ep. clxxxi.] The edict of Theo- 
phylact, patriarch of Constantinople [Can. vi.], required 
Ordinations to be held " ev pAarj ttj iKK\i]aia, wapouroi tov AaoO 
Kal irpoa<pi>>vovvTos rod iwiaKOTrov el koX 6 Xaos SiVarcu ai'ra? 
/mapTvpelv ; " and by the 3rd Council of Carthage [c. xxii.j no 
Clerk was to be ordained without examination by the Bishop 
and the witness of the people. 

the Litany] No Litany was appointed in the Pontifical of 
Rheims. It first occurs in the Sacramentary of Pope Gregory. 
In the Greek Euchologium these petitions occur : — 



Cfjc Coring; of Priests. 



685 



apostles ; and some, prophets ; and some, evan- 
gelists ; and some, pastors and teachers ; for the 
perfecting of the saints, for the work of the 
ministry, for the edifying of the Body of Christ : 
till we all come in the unity of the faith, and of 
the knowledge of the Son of God, unto a perfect 
man, unto the measure of the stature of the ful- 
ness of Christ. 

^[ After this shall be read for the Gospel part of the 
ninth Chapter of Saint Matthew, as followeth. 

St. Matt. ix. 36-38. 
"TTTHEN" Jesus saw the multitudes, He was 
V V moved with compassion on them, because 
they fainted, and were scattered abroad, as sheep 
having no shepherd. Then saith He unto His 
disciples, The harvest truly is plenteous, but the 
labourers are few ; pray ye therefore the Lord 
of the harvest, that He will send forth labourers 
into His harvest. 

*\ Or else this that followeth, out of the tenth Chapter 
of Saint John. 

St. John x. 1-16. 

TERILY, verily, I say unto you, He that 
entereth not by the door into the sheep- 
fold, but climbeth up some other way, the same is 
a thief and a robber. But he that entereth in by 
the door is the shepherd of the sheep. To him 
the porter openeth ; and the sheep hear his voice : 
and he calleth his own sheep by name, and 
leadeth them out. And when he putteth forth 
his own sheep, he goeth before them, and the 
sheep follow him : for they know his voice. And 
a stranger will they not follow, but will flee from 
him : for they know not the voice of strangers. 
This parable spake Jesus unto them : but they 
understood not what things they were which He 
spake unto them. Then said Jesus unto them 
again, Verily, verily, I say unto you, I am the 
Door of the sheep. All that ever came before 
Me are thieves and robbers : but the sheep did not 
hear them. I am the Door : by Me if any man 
enter in, he shall be saved, and shall go in and 
out, and find pasture. The thief cometh not, but 



for to steal, and to kill, and to destroy : I am 
come that they might have life, and that they 
might have it more abundantly. I am the Good 
Shepherd : the Good Shepherd giveth His life 
for the sheep. But he that is an hireling, and 
not the shepherd, whose own the sheep are not, 
seeth the wolf coming, and leaveth the sheep, and 
fieeth : and the wolf catcheth them, and scattereth 
the sheep. The hireling fieeth, because he is an 
hireling, and careth not for the sheep. I am the 
Good Shepherd, and know My sheep, and am 
known of Mine. As the Father knoweth Me, 
even so know I the Father : and I lay down 
My life for the sheep. And other sheep I have, 
which are not of this fold : them also I must 
bring, and they shall hear My voice ; and there 
shall be one fold, and One Shepherd. 

\ Then the Bishop, sitting in his chair, shall minister 
unto every one of them the Oath concerning the 
Queen's Supremacy, as it is before set forth in the 
Form for the Ordering of Deacons. 

^ And that done, he shall say unto them as hereafter 
followeth. 

TOIJ have heard, Brethren, as well in your 
private examination, as in the exhortation 
which Avas now made to you, and in the holy 
Lessons taken out of the Gospel, and the writings 
of the Apostles, of what dignity, and of how 
great importance this Office is, whereunto ye are 
called. And now again we exhort you, in the 
Name of our Lord Jesus Christ, that you have 
in remembrance, into how high a Dignity, and 
to how weighty an Office and Charge ye are 
called : that is to say, to be Messengers, Watch- 
men, and Stewards of the Lord ; to teach, and to 
premonish, to feed and provide for the Lord's 
family ; to seek for Christ's sheep that are dis- 
persed abroad, and for His children who are in 
the midst of this naughty world, that they may 
be saved through Christ for ever. 

Have always therefore printed in your remem- 
brance, how great a treasure is committed to 
your charge. For they are the sheep of Christ, 
which He bought with His death, and for whom 



virip rod 5c rod vvvl irpoxeipif^UcVou irptajivTipov xal ttjs 
awT-qpias avrov rod \\vpiov be^ddixev. 

Situs 6 <pLKavQpomos GEOS &o~irikov kolI d/xwfirjTOu avrov ttjp 
lepo>avvrivxa-pi<;eTouOe'qdQ>p.ev. [Assemanni, P. iv. p. 109.] 

the Service for the Communion] The rubric of 1549 directed: 
" When the Exhortation is ended, then shall be sung for the 
Introit to the Communion this Psalm : ' Expectans expectavi 
Dominum ' [Ps. xl. ] ; or else this Psalm : ' Memento, Domine, 
David' [Ps. cxxxii.] ; or else this Psalm: ' Laudate nomen 
Domini' [Ps. cxxxv.]." These were some of the Psalms re- 
commended to be said secretly by the elect Bishop in old 
forms, whilst the congregation were praying for him. 

The Collect] This Collect corresponds to the Conseci'atio of 
the Pontificals, and, in its opening, to the Benedictio, the 
reading "all good things" being a translation of a corrupt 
reading, "bonorum," noticed by the Ritualists, for "honorum," 
which denoted ecclesiastical ordei's. In the Pontificals of Egbert 
and Dunstan this Prayer is entitled " Consummatio Presby- 
teri." In the Greek Euchologium this Prayer occurs : lYXeioe 
avdSa^ou Sod\6f Sou iv waaii', evapearovprd Sot Kal d^iws 
■jro'KiTcuop.evoi' rrjs 8upLa0elo")]s wpoyi'ujo'TiKTp bwdfiews fxeydX-qs 
TavT-qs icpa.TtK7js Tip.7js. [Assemanni, Cod. Lit. torn. xi. p. 109. J 

The Epistle and Gospel] "In Ordinatione Presbyterorum : 
Lectio Libri Sapiential, ' Sacrificium salutare est attendcre 
mandatis ; ' Sequentia, S. Evangelii secundum Matthseum, 
' Vigilate ergo quia nescitis.' " [D. Hieron. Comes ap. Pamc- 



lium, ii. 60.] The Gallican Church read for the Epistle 
Titus i. 1-6. The Gospel St. John x. 1 was read in that 
Church in Natali Episcoporum. [Mabillon, 1. ii. No. lxxviii. , 
lxxi.] The Natalis of a Bishop was the commemoration of 
the day of his Consecration. [Ap. Migne, Ixxiv. 206.] In the 
German Liturgy the Gospel was St. Matthew : "In illo tem- 
pore dixit Jesus .... constituet eum ; " or St. John: "In 
illo tempore loquente Jesu .... opera Abrahaj facito. " 
[Gerbert, 444.] 

You have heard, Brethren, etc.] In a French Pontifical of 
the sixth century there is an Exhortation to the people at the 
Consecration of a Bishop which resembles this address in 
spirit : "In locum defuncti talis successor prceparetur Eccle- 
sios, cujus pervigili cura et instanti solicitudine ordo Ecclesia; 
et credentium fides in Dei timore melius convalescat. Qui 
prsecipienti Apostolo in omni doctrina fonnam boni opens ipse 
prrebeat, cuique habitus, sermo, vultlts, incessus, doctrina, 
virtus sit. Qui ut pastor bonus fide instruat, exemplum 
patientia; doceat, doctrinam religionis instituat, in omni bono 
opere confirmet caritatis exemplum .... Sit in [populo] 
quasi unus ex illis, omnia judicii Domini nostri, non pro so 
tantum scd ct pro omni populo qui solicitudini sute creditor, 
contremiscens, ut qui meminerit de speculatorum manibus 
omnium aniinas rcquirendas, pro omnium salute pervigilet, 
pastorali, ergo creditas sibi oves Domini diligentire ejus semper 
sc flagrantissimum adprobans." [Morin, p. '265.] 



686 



Cfje SDrocring; of Priests. 



He shed His blood. The Church and Congrega- 
tion whom yon must serve, is His Spouse, and 
His Body. And if it shall happen the same 
Church, or any Member thereof, to take any hurt 
or hindrance by reason of your negligence, ye 
know the greatness of the fault, and also the 
horrible punishment that will ensue. Wherefore 
consider with yourselves the end of your Ministry 
towards the children of God, towards the Spouse 
and Body of Christ ; and see that you never 
cease your labour, your care and diligence, until 
you have done all that lieth in you, according to 
your bounden duty, to bring all such as are or 
shall be committed to your charge, unto that 
agreement in the faith and knowledge of God, 
and to that ripeness and perfectness of age in 
Christ, that there be no place left among you, 
either for error in religion, or for viciousness in life. 

Forasmuch then as your Office is both of so 
great excellency, and of so great difficulty, ye see 
with how great care and study ye ought to apply 
yourselves, as well that ye may shew yourselves 
dutiful and thankful unto that Lord Who hath 
placed you in so high a Dignity, as also to 
beware, that neither you yourselves offend, nor 
be occasion that others offend. Howbeit, ye 
cannot have a mind and will thereto of 
yourselves ; for that will and ability is given 
of God alone : therefore ye ought, and have 
need, to pray earnestly for His Holy Spirit. 
And seeing that you cannot by any other 
means compass the doing of so weighty a work, 
pertaining to the salvation of man, but with 
doctrine and exhortation taken out of the holy 
Scriptures, and with a life agreeable to the 
same ; consider how studious ye ought to be in 
reading and learning the Scriptures, and in fram- 
ing the manners both of yourselves, and of them 
that specially pertain unto you, according to the 
rule of the same Scriptures : and for this self- 
same cause, how ye ought to forsake and set 
aside (as much as you may) all worldly cares and 
studies. 

We have good hope that j r ou have well weighed 



and pondered these things with yourselves long 
before this time ; and that you have clearly 
determined, by God's grace, to give yourselves 
wholly to this Office, whereunto it hath pleased 
God to call you : so that, as much as lieth in 
you, you will apply yourselves wholly to this one 
thing, and draw all your cares and studies this 
way; and that you will continually pray to God 
the Father, by the Mediation of our only 
Saviour Jesus Christ, for the heavenly assist- 
ance of the Holy Ghost ; that, by daily reading 
and weighing of the Scriptures, ye may wax riper 
and stronger in your Ministry ; and that ye may 
so endeavour yourselves, from time to time, to 
sanctify the lives of you and yours, and to fashion 
them after the Rule and Doctrine of Christ, 
that ye may be wholesome and godly examples 
and patterns for the people to follow. 

And now, that this present Congregation of 
Christ here assembled may also understand 
your minds and wills in these things, and that 
this your promise may the more move you to do 
your duties, ye shall answer plainly to these 
things, which we, in the Name of God, and of 
His Church, shall demand of you touching the 



DO you think in your heart, that you be 
truly called, according to the will of our 
Lord Jesus Christ, and the order of this Church 
of England, to the Order and Ministry of Priest- 
hood? 

Answer. 

I think it. 

The Bishop. 

ARE you persuaded that the holy Scriptures 
■ * » contain sufficiently all Doctrine required 
of necessity for eternal salvation through faith 
in Jesus Christ 1 and are you determined out 
of the said Scriptures to instruct the people com- 
mitted to your charge, and to teach nothing, as 
required of necessity to eternal salvation, but 
that which you shall be persuaded may be con- 
cluded and proved by the Scripture 1 



Compare also with the earlier portion of the Exhortation, 
the following: " Eja dilectissime frater, satage atque elabo- 
rare non desinas ad perficiendum opus quod inchoaturus es, 
ut oves tibi traditas tandem aliquando ad ovile Dominicum 
salubre etrefectionis pabulo educatas reprsasentari te una cum 
eis merearis. Imploranda est et cum gemitibus crebrisque 
suspiriis Domini misericordia exoranda, ut opem ferat, qua- 
tenus oves quas vobis ad regendum tradidit, juxta Ipsius vol- 
untatem in procella hujus sseculi regere possimus, atque ad 
ovile Ipsius vitam rectam instituamus, quse via recta est una 
nobiscum, perducere valeamus. Si pastores ovium semetipsos 
labore inficiunt ut oves dominorum suorum absque damno 
custodiant, quid nos e contra in die districti judicii dic- 
turi sumus, quando apparuerit Pastor pastornm, Judexque 
vivorum, et cceperit rationem ponere cum servis Suis de 
talentis qine tradidit?'' [Exhort, ad Episc. Cons., Pont. 
Bisunt. ad ann. circ. DC, Martene, ii. pp. 166-168.] 

to bring all such, etc.] Compare the concluding portion of 
the Consecratio in the Sarum Pontifical [see also Pont. Egb. 
p. 23], "et per obsequium plebis ture .... et inviolabili cari- 
tate, in virum perfectum, in mensuram ffitatis plenitudinis 
Christi in die justi et aeterni judicii, conscientia pura, fide 
plena, Spiritu Sancto pleni persolvant. " 

Forasmuch then as your Office, etc.] The hint for this may 
have been taken from the opening clause of a short admonition 
in the Sarum Pontifical, addressed by the Bishop to the newly 
ordained Priests, immediately after the final benediction : 



"Quia res quam tractaturi estis satis periculosa est, fratres 
carissimi, moneo ut diligenter et honeste," etc. 

as also to beware, etc.] "Cavere debent Presbyteri never- 
bum Dei quod annunciant pravis actibus vel moribus corrum- 
pant." [Serm. ad Presb., Martene, ii. p. 51.] 

And seeing that you cannot] " Priedicationi insta, verbum 
Dei plebi tibi commissse affluenter mellifiueque atque distincte 
prsdicare non desinas. Scripturas Divinas lege, immo si 
potest fieri, lectio sancta in manibus tuis, maxime in pectore 
semper inhaereat, ipsam vero lectionem oratio interrumpat. " 
[Pontif. ap. Martene, 1. ii. 166-168.] 

that, by daily reading, etc.] Compare the following clauses 
in the Consecratio of the Salisbury Pontifical: " Ut in lege 
Tua die ac nocte meditantes, quod legerint credant, quod 
crediderint doceant, quod docuerint imitentur ; justitiam, 
constantiam, misericordiam, fortitudinem, coeterasque virtutes 
in se ostendant, exemplo probent, admonitione confirment, ac 
purum et immaculatum ministerii sui donum custodiant." 
[See also Pont. Egb. p. 23. MS. Pont. Harl. 2906, fo. 13. 
MS. Pont. Claud. A. iii. 47, b] 

Do you think, etc.] A short examination is cited by Mar- 
tene, from a Pontifical "ad usum Ecclesias Suessionensis :" — 

"Vis Presbyterii gradum in nomine Domini accipere ? B- 
Yolo. 

"Vis in eodem gradu quantum prasvales et intelligis secun- 
dum Canonum sanctiones jugiter manere ? B- Volo. 

"Vis Episcopo ad cujus parochiam ordinandus es obediens et 



Cf)e HDrDering of Priests. 



687 



Answer. 
I am so persuaded, and have so determined by 
God's grace. 

The Bishop. 

"TTTILL you then give your faithful diligence 

V V always so to minister the Doctrine and 
Sacraments, and the Discipline of Christ, as the 
Lord hath commanded, and as this Church and 
Realm hath received the same, according to the 
Commandments of God ; so that you may teach 
the people committed to your Cure and Charge 
with all diligence to keep and observe the same 1 

Answer. 
I will so do, by the help of the Lord. 

The Bishop. 
"TTTILL you be ready, with all faithful dili- 
VV gence, to banish and drive away all 
erroneous and strange doctrines contrary to God's 
word ; and to use both publick and private 
monitions and exhortations, as well to the sick as 
to the whole, within your Cures, as need shall 
require, and occasion shall be given ? 

Answer. 
I will, the Lord being my helper. 

The Bishop. 
"TTTILL you be diligent in Prayers, and in 

V V reading of the holy Scriptures, and in 
such studies as help to the knowledge of the 
same, laying aside the study of the world and 
the flesh 1 



Answer. 

I will endeavour myself so to do, the Lord 
being my helper. 

The Bishop. 
^VTTILL you be diligent to frame and fashion 

VV your own selves, and your families, 
according to the Doctrine of Christ ; and to 
make both yourselves and them, as much as in 
you lieth, wholesome examples and patterns to 
the flock of Christ 1 

Answer. 
I will apply myself thereto, the Lord being 
my helper. 

The Bishop. 

"TTTILL you maintain and set forwards as 
VV much as lieth in you, quietness, peace, 
and love, among all Christian people, and 
especially among them that are or shall be 
committed to your charge 1 

Answer. 
I will so do, the Lord being my helper. 

The Bishop. 
"TTTILL you reverently obey your Ordinary, 
V V and other chief Ministers, unto whom is 
committed the charge and government over you ; 
following with a glad mind and will their godly 
admonitions, and submitting yourselves to their 
godly judgements 1 

Answer. 

I will so do, the Lord being my helper. 



IT Then shall the Bishop, standing up, say, 
ALMIGHTY God, Who hath given you this 
■ /* -will to do all these things : Grant also 
unto you strength and power to perform the 
same ; that He may accomplish His work which 
He hath begun in you ; through Jesus Christ 
our Lord. Amen. 




IT " Sequitur prcefatio sacerdotum, cum uota, stando. 

O REMUS, dilectissimi, Deum Patrem omni- 
potentem ut super hos famulos Suos, quos 
ad presbyterii munus elegit, ccelestia dona multi- 
plicet, et quod Ejus dignatione suscipiunt, Ipsius 
consequantur auxilio. 



consentiens esse, secundum justitiam et ministerium tuum ? 
R. Volo." [Martene, Pont. Suess. a.d. 600, torn. ii. Ord. 
vii. c. 140, E.] 

in your heart] That is, as if from his experience in the 
diaconate. 

Are you persuaded] This question includes the fourth in 
the Ordering of Deacons, and differs from the third in this 
respect, that the Priest has to interpret the Holy Scriptures, 
whilst the Deacon requires a licence to preach. In the Roman 
Pontifical the candidates for Priesthood repeat the Creed, 
"stantes profitentur Fidem quam prasdicaturi sunt." 

Will you then (jive, etc.] This and the question following it 
resemble the Fifth Question in the Ordering of Deacons. An 
illustration of them occurs in the following Canon : " Placuit, 
ut omnes Sacerdotes qui Catholicoe Fidei unitate complectimur 
nihil ultra diversum aut dissonum in ecclesiasticis Sacramen- 
tis agamus. Unus igitur ordo oraudi atque psallendi nobis 
per omnem Hispaniam atque Galliam conservetur, unus modus 
in Missarum solenmitatibus, unus in Vespertinis Matutinisque 
officiis." [Cone. Tolet. IV. a.d. 633, c. 2. Labbe, torn. vi. 
col. 1450, B.] 

Will you be diligent to frame, etc.] Priests and Deacons 
were required " professionem Episcopo suo facere ut caste ac 
pure vivant sub Dei timore ut d^^ln eos talis professio obliga- 
verit, vitas sanctaj disciplinam retineant. " [IV. Cone. Tolet. 
c. xxvii. Labbe, torn. vi. col. 1460, A ] By the Canons of 
the African Church [B. xiii. c. xxxvi.], and the 3rd Council 
of Carthage [c. xviii.], Bishops, Priests, and Deacons are not 
to be ordained until they have made every one in their house- 



hold Catholic Christians. [Martene, 1. i. c. viii. art. 2, § 17, 
torn. ii. col. 15, B. Ed. Rouen, 1700.] In the Legantine Con- 
stitutions of Cardinal Pole Clerks are required ' ' curare ut 
domesticorum suorum vita honesta et probata sit." [Deer. v. 
Caedw. Doc. Ann. i. p. 185. Comp. Art. XXXII., and 
Mason, de Min. Anglic. 1. ii. c. viii.] 

Will you reverently, etc.] Ordinaries by Canon Law are 
those " quibus competit jurisdictio ordinaria de jure privilegii 
vel consuetudine. " [Lynd. Prov. 1. i. tit. ii.] The Ordi- 
nary is [1] the Bishop, in the diocese ; [2] the Dean, in the 
cathedral ; [3] the Archdeacon, in the Archdeaconry. The 
"chief Ministers " are incumbents of parishes. St. Jerome 
says to Nepotian, " Esto subjectus Pontilici tuo et quasi 
anims parentem suscipe " [Ep. xxxiv., Op. torn. iv. c. 261]; 
and St. Augustine, "Episcopo tuo noli resistere, et quod facit 
ipse, sine ullo scrupulo vel disceptatione sectare. " [£'/>. xxxvi. 
ad Casul. torn. ii. c. SI, E. ] 

The Council of Toledo decrees [Canon x.], "Placuit hivic 
sancto concilio . . . . ut debitum per omnia honorem, 
atque obsequii reverentiam prreeminenti sibi unusquisque 
dependat, juxta illud beati Papa: Leonis edictum : Qui scit se 
quibusdam esse praepositum, 11011 moleste ferat aliquem sibi 
esse pradatum, sed obedientiam quam exigit, etiam ipse 
dependat." [Cone. Mansi, torn. xi. col. 143, ap. JIask. Man. 
Hit. ii. 260.] 

Almighty God] After the short examination cited above 
from Martene follows the prayer : " Voluntatcm tuaiu bonam 
et rectam ad perfectionem sibi beneplacitam Deus perducere 
dignetur." [Martene, Eccl. Rit. ii. 146.] 



688 



Cfce HDtDering; of priests. 



II After this, the Congregation shall be desired, seeretly 
in their Prayers, to make their humble supplica- 
tions to God for all these things : for the which 
Prayers there shall be silence kept for a space. 

IT After which shall be sung or said by the Bishop (the 
persons to be Ordained Priests all kneeling) Vent, 
Creator Spiritus ; the Bishop beginning, and the 
Priests, and others that are present, answering by 
verses, as followeth. 

COME, Holy Ghost, our souls inspire, 
And lighten ivith celestial fire. 
Thou the anointing Spirit art, 
Who dost Thy seven-fold gifts impart. 

Thy blessed Unction from above, 
Is comfort, life, and fire of love. 
Enable with perpetual light 
The didness of our blinded sight. 

Anoint and cheer our soiled face 
With the abundance of Thy grace. 
Keep far our foes, give peace at home ; 
Where Thou art guide, no ill can come. 

Teach us to know the Father, Son, 
And Thee, of both, to be but one. 
That, through the ages all along, 
This may be our endless song ; 

Praise to Thy eternal merit, 
Father, Son, and Holy Spirit. 



«Snr. 



If " Expleta autem hac oratione {i.e. the " Consecratio") 
genuflectendo coram altare incipiat Episcopus 
hymnum. 



VENI, Creator Spiritus, 
Mentes Tuorum visita : 
Imple superna gratia 
Quae Tu creasti pectora. 

Qui Paraclitus diceris, 
Donum Dei altissimi : 
Fons vivus, ignis, caritas, 
Et spiritalis unctio. 

Tu septiformis munere, 
Dextrae Dei Tu digitus : 
Tu rite promissum Patris, 
Sermone ditans guttura. 

Accende lumen sensibus, 
Infunde amorem cordibus : 
Infirma nostri corporis 
Virtute firmans perpetim. 

Hostem repellas longius, 
Pacemque clones protinus : 
Ductore sic Te prsevio 
Vitemus onine noxium. 

Per Te sciamus da Patrem, 
Noscamus atque Filium : 
Te utriusque Spiritum 
Credamus omni tempore. 

Sit laus Patri cum Filio, 
Sancto simul Paraclito : 
Nobisque mittat Filius 
Charisma Sancti Spiritus. 

Amen. 



Or this, 

COME, Holy Ghost, eternal God, 
Proceeding from above, 
Both from the Father and the Son, 
The God of peace and love. 

Visit our minds, into our hearts 
Thy heavenly grace inspire ; 

That truth and godliness ive may 
Purstie with fidl desire. 

Thou art the very Comforter 

In grief and all distress ; 
The heav'nly gift of God most high, 

No tongue can it express. 



The fountain and the living spring 

Of joy celestial; 
The fire so bright, the love so siveet, 

The Unction spiritual. 

Thou in Thy gifts art manifold, 

By them Christ's Church doth stand : 

In faithful hearts Thou ivrit'st Thy law 
The finger of Gods hand. 

According to Thy promise, Lord, 
Thou givest speech with grace ; 

That through Thy help God's praises may 
Resound in every place. 



After which shall be sung'] The rubric in Lacy's Pontifical 
is, "Episcopus cum ministris suis ante altare in medio genu- 
flectat cantando Ympnum, ' Veni, Creator Spiritus.' Et 
chorus prosequatur. Et incipiat Episcopus cum suis ministris 
quemlibet versum illius ympni et chorus prosequatur." 

Come, Holy Ghost] The short version of this hymn was 
added in 1662, and is first found in Bishop Cosin's Private 
Devotions, 1627. This hymn was probably introduced into 
the service late in the eleventh century, when it occurs in the 
Pontifical of Soisson. [Martene, Ordo vii. torn. ii. col. 141, 



C. ] Two centuries later, in the Pontifical of Mayence, there 
is this rubric, " Episcopus- incipiat Clero prosequente ' Veni, 
Creator Spiritus : . . . . item chorus cantet sequentiam 
'Sancti Spiritus adsit,' etc., et si multitudo ordinandorum 
requirit, addatur hymnus, 'Veni, Creator.'" [Ibid. Ordo xvi. 
col. 221, B. Assemanni, Cod. Liturg. Ordo ii. P. i. p. 308.] 
It is found in all English Pontificals with the exception of 
that of Winchester ; and in two Pontificals, one printed by 
Morin [de Sacr. Orel. P. p. ii. 2S1, D., 279, E.], the other by 
Assemanni [Codex Liturg. Ordo iv. torn. i. p. 367, Rome 



Cfje ©rnering of Priests. 



689 



O Holy Ghost, into our minds 
Send down Thy heav'nly light ; 

Kindle our hearts vrith fervent zeal, 
To serve God day and night. 




Of strife and of dissension 
Dissolve. Lord, the bands, 

And knit the knots of peace and love 
Throughout all Christian lands. 


Our weakness strengthen and confirm, 
(For, Lord, Thou know'st us frail ;) 

That neither devil, world, nor flesh, 
Against us may prevail. 




Grant us the grace that we may know 

The Father of all might, 
That we of His beloved Son 

May gain the blissful sight, 


Put back our enemy far from us, 

And help us to obtain 
Peace in our hearts with God and man, 

(The best, the truest gain ;) 




And that we may with perfect faith 

Ever acknowledge Thee, 
The Spirit of Father, and of Son, 

One God in Persons Three. 


And grant that Thou being, Lord, 
Our leader and our guide, 

We may escape the snares of sin, 
And never from Thee slide. 




To God the Father laud and praise, 

And to His blessed Son, 
And to the Holy Spirit of grace, 

Co-equal 2'hree in One. 


Such measures of Thy powerful grace 
Grant, Lord, to us, we pray ; 

That Thou may'st be our Comforter 
At the last dreadful day. 




And pray we, that our only Lord 
Would please His Spirit to send 

On all that shall pjrofess His Name, 
From hence to the ivorld's end. 
Amen. 



^[ That done, the Bishop shall pray in this wise, and 
say, 

Let us pray. 

ALMIGHTY God, and heavenly Father, 
~l±- Who, of Thine infinite love and goodness 
towards us, hast given to us Thy only and most 
dearly beloved Son Jesus Christ, to be our 
Redeemer, and the Author of everlasting life ; 
Who, after He had made perfect our redemption 
by His death, and was ascended into heaven, sent 
abroad into the world His Apostles, Prophets, 
Evangelists, Doctors, and Pastors ; by whose 
labour and ministry He gathered together a great 
flock in all the parts of the world, to set forth the 
eternal praise of Thy holy Name : For these so 
great benefits of Thy eternal goodness, and for 
that Thou hast vouchsafed to call these Thy ser- 
vants here present to the same Office and Minis- 
try appointed for the salvation of mankind, we 
render unto Thee most hearty thanks, we praise 
and worship Thee ; and we humbly beseech Thee, 
by the same Thy blessed Son, to grant unto all, 
which either here or elsewhere call upon Thy 
holy Name, that we may continue to shew our- 
selves thankful unto Thee for these and all other 
Thy benefits ; and that we may daily increase 
and go forwards in the knowledge and faith of 
Thee and Thy Son, by the Holy Spirit. So 
that as well by these Thy Ministers, as by them 
over whom they shall be appointed Thy Ministers, 
Thy holy Name may be for ever glorified, and Thy 
blessed kingdom enlarged ; through the same Thy 



' Sar. Sacr. Greg. 



"T^OMINE sancte, Pater omnipotens, astern e 
J—' Deus : honorum dator, et distributor 

omnium dignitatum Unde et sacerdotales 

gradus, atque officia Levitarum, sacramentis 
mysticis instituta creverunt, ut cum pontifices 
summos regendis populis pnefecisses, ad eorum 
societatis et operis adjumentum, sequentis ordinis 
viros et secundae dignitatis eligeres .... hac 
providentia, Domine, apostolis Filii Tui Doctores 
fidei comites addidisti ; quibus illi orbem totum 
secundis prsedicationibus impleverunt 



1755], there are the following rubrics: " Deinde Episcopo 
incipiente cantatur hymnus ' Veni, Creator Spiiitus.'" " Pon- 
tifex flexis genibus incipit alta voce, schola prosequente, ' Veni, 
Creator Spiritus.'" Dean Comber [Discourse, etc. chap. vi. § 
i. p. 341] observes that the composition of this hymn was 
ascribed to St. Ambrose. It is not, however, claimed by his 
Benedictine editors. In the Salisbury Breviary it occurs as 
a hymn for Pentecost, "Ad Tertiam. " 

Almighty God, and heavenly Father'] This Prayer corre- 
sponds to the Consecratio of the elder Pontificals. In MS. 



Harl. 2906, fo. 12, it forms part of the " Vere dignum et jus- 
tum est," as it does also in the Salisbury Pontifical. A very 
similar Prayer is to be found in the Syro-Nestorian Ordinal : 
" Domino Deus fortis et omnipotens, elcgisti Eoclesiam 
Sanctam Tuam, et posuisti in ea Prophetas et Apostolos et 
Doctores et Sacerdotes, et in opus ministerii et in edificatio- 
nem corporis Eoclesiastici. Tu ergo respico etiam nunc in 
servos Tuos .... ornent quoque et illustrent operibus justis 
filios Ecclesire sanctre Catholics ad laudeni Nominis Tui 
Sancti." [Syr. Nest. Ord. P. ii. p. 3S6.] 



690 



Cfje CWering of Priests. 



Son Jesus Christ our Loud, Who livoth and 
roigneth with Thee in the unity of the same 
Holy SriRiT, world without end. Amen. 

«[ 'When this Prayer is done, the Bishop with the 
Priests present shall lay their hands severally 
upon the head of every one that receiveth the 
Order of Priesthood ; the Keceivers humbly kneel- 
ing upon their knees, and the Bishop saying, 



"DECEIVE the Holy Ghost for the Office and 
-tu "Work of a Priest in the Church of God, 
now committed unto thee by the Imposition of 
our hands. Whose sins thou dost forgive, they 
are forgiven ; and whose sins thou dost retain, 
they are retained. And be thou a faithful Dis- 
penser of the Word of God, and of His holy 
Sacraments ; In the Name of the Father, and of 
the Son, and of the Holy Ghost. Amen. 

IT Then the Bishop shall deliver to every one of them 
kneeling, the Bible into his haud, saying, 

TAKE thou Authority to preach the Word of 
God, and to minister the holy Sacraments 
in the Congregation, where thou shalt be lawfully 
appointed thereunto. 



^f " Benedicente eos Episcopo postea, et manum super 
capita eorum tenente, et nihil eis dicente, et una 
manu tangente, et omnes presbyteri qui prresentes 
sunt, manus suas super capita eorum levatas 
teneant 

Antequam dicatur postcommunio, punat Episcopus 
manus suas super capita singulorum, dicens : 

ACCIPE Spiritum Sanctum : quorum rc- 
- miseris peccata, remittuntur eis : et quo- 
rum retinueris, retenta erunt. 



EO, 



ACCIPE potestatem offerre sacrificium Duu, 
i V missamque celebrare tarn pro vivis quam 
pro defunctis. 



When this Prayer is done, etc.] The rubric in the Pontifical 
of Egbert is, " Et benedicente eum Episcopo, manus super 
caput ejus teneat. Similiter et presbyteri, qui presentes 
sunt, manus suas juxta manum Episcopi super caput illius 
teneant." It occurs also in the Sacramentary of Pope Gre- 
gory. In MS. Harl. 2906 [fo. 11], the rubric is, " Eo inclinato 
imponat manum super caput ejus et omnes Presbyteri qui 
adsunt cum eo pariter," etc. In the MS. Pontifical of the 
tenth century, Claud, iii. 45, b. , the word "ponant" occurs 
instead of "teneant." In several French MSS. the word 
used was " teneant ; " in the Ordo Romanus, and an English 
Pontifical cited by Menard, it is "ponant." In the Roman 
Pontifical, the Bishop and Priests lay both their hands on the 
head of the candidates, after which they hold their right 
hands extended over them. The 3rd Canon of the 4th Council 
of Carthage directs: "Presbyter cum ordinatur, Episcopo 
eum benedicente, et manum super caput ejus tenente, etiam 
omnes Presbyteri qui prossentes sunt, manus suas juxta 
manum Episcopi super caput illius teneant. " [Maskell, Mon. 
Sit. iii. 205.] The Church of England has now prescribed 
only one imposition of hands, and confers explicitly in her 
form the power [1] of Preaching ; [2] of Consecrating the 
Holy Eucharist ; and [3] of Absolution of Penitents. The 
Greek Church does not give such a commission formally, but 
uses Invocation of the Holy Ghost, a Prayer of Consecration, 
a Benediction, and a Prayer that "the Priest may be pre- 
sented unblameable at the altar of God, to preach the Gospel 
of His salvation, to minister the Word of His truth, to offer 
oblations and spiritual sacrifices, and to renew His people by 
the laver of regeneration. " [Grose. Orel. ap. Morin. P. ii. p. 
55.] The Commission to consecrate the Holy Eucharist was 
never given until the tenth century, when this rubric occurs 
[Morin, P. ii. 2G2 ; P. iii. Exerc. vii. c. i. § 16, p. 105]: 
"Let him take the Paten with the oblation and the Chalice 
with the wine, and say, ' Receive power to offer sacrifice to 
God and celebrate Mass.'" In England it appears in the 
Bangor Pontifical before the close of the thirteenth century. 
[Maskell, Mon. Bit. iii. 213.] Compare the Pontificals of 
Beauvais, Mayence, Noyon, Besaneon, Cambray, Apamea, 
given by Morin [pp. 271, 277] and Martene [torn. ii. pp. 138, 
174, 192, 197, 221]. 

the Receivers humbly kneeling] The candidate kneels be- 
cause in the presence of the ambassador and representative of 
our Blessed Lord, executing his office in His Name, and by 
His authority ; and also, as invoking the confirmation of His 
servant's words by the Saviour Himself. 

Receive the Holy Ghost] Archbishop Whitgift says, "Christ 
used these words : ' This is My Body, ' in the celebration of His 
Supper, but there is no special commandment that the Minis- 
ter should use the same, and yet must he use them because 



Christ used them ; even so, when Christ did ordain His 
Apostles Ministers of the Gospel, He said unto them, ' Pieceive 
the Holy Ghost,' which words, because they contain the prin- 
cipal duty of a Minister, and do signify that God doth pour 
His Holy Spirit upon those whom He calleth to that function, 
are most aptly also used of the Bishop, who is God's instru- 
ment in that business in the ordaining of Ministers. St. Paul, 
speaking to Timothy, saith : ' Neglect not the gift that is in 
thee, which was given unto thee by prophecy with the laying 
on of the hands of the Eldership.' In which words the 
Apostle signifieth that God doth bestow His gifts and Spirit 
upon such as be called to the Ministry of the Word, whereof 
Ordination is a token, or rather a confirmation." [Defence, 
Tr. iv. vol. i. p. 490.] So Calvin, " Unde colligimus non in- 
anem fuisse ritum, quia consecrationem quam homines im- 
positione manuum figurabant, Deus Spiritu Suo inflavit. " 
[Comrn. in JUpist. i. ad Timoth. c. iv. 14, torn. vii. p. 458.] 

All sacerdotal power is derived from the Holy Ghost ; the 
Church, therefore, holds that the reception of the Holy Ghost 
is necessary to constitute a Christian Priest, and that this 
gift can be conferred only through the hands of a Bishop. 
The priesthood is a grace of the Holy Spirit. "The Holy 
Ghost," says Bishop Cosin, "is then given to them, partly to 
direct and strengthen them in their ways, and partly to 
assume unto Itself for the more assurance and authority those 
actions which belong to their place and calling." [Serm. vi.] 
Being the very words employed by our Lord when He ordained 
His Apostles, they are the original Charter of the institution 
of the Ministry, from which alone the limits and extent of its 
authority are to be known. In the Office of Holy Baptism, 
the Priest says, acting in the Name and Person of Christ : 
"I baptize thee in the Name," etc. In the Holy Eucharist 
he repeats the very words of the Lord, and applies them to 
the Sacred Elements. In Absolution of the Sick he says, 
"By His authority committed to me, I absolve thee ;" and 
in the Office of Matrimony, "I pronounce that they be man 
and wife together in the Name," etc. So here, because He 
gives a portion of His Spirit to those whom He sends, the 
Bishop, in His Name, says, " Receive the Holy Ghost ; " that 
is, the enabling gift, the power, the qualifying grace (xap's 
SiaKovias) for the ministration of Divine things. [Eph. iii. 8 ; 
2 Tim. i. 6 ; Eph. iv. 7, 11, 12.] As St. Cyprian says : "In- 
telligimus non nisi .... Dominica ordinatione fundatis licere 
baptizare et remissam peccatorum dare " [Ep. lxxiii.] ; and St. 
Jerome: " Acceperunt Apostoli Spiritus Sancti gratiam qua 
peccata remitterent et baptizarent." [Ad Hedib. Ep. cl.] 
All the efficacy that there is in the administration of any 
Ecclesiastical office depends wholly upon the co-operation of 
the Holy Ghost; "whether we preach, pray, baptize, com- 
municate, condemn, give absolution, or whatsoever, as dis- 



Cfcc flDroeting of Priests. 



691 



1T When this is done, the Meene Creed shall be sung or 
said ; and the Bishop shall after that go on in the 
Service of the Communion, which all they that 
receive Orders shall take together, and remain in 
the same place where hands were laid upon them, 
until such time as they have received the Com- 
munion. 

IT The Communion being done, after the last Collect, 
and immediately before the Benediction, shall be 
said these Collects. 

MOST merciful Father, we beseech Thee to 
send upon these Thy servants Thy 
heavenly blessing ; that they may be clothed 
with righteousness, and that Thy Word spoken 
by their mouths may have such success, that it 
may never be spoken in vain. Grant also, that 
we may have grace to hear and receive what they 
shall deliver out of Thy most holy Word, or 
agreeable to the same, as the means of our salva- 
tion ; that in all our words and deeds we may 
seek Thy glory, and the increase of Thy kingdom ; 
through Jesus Christ our Lord. Amen. 

PREVENT us, Lord, in all our doings, 
with Thy most gracious favour, and fur- 
ther us with Thy continual help ; that in all our 
works begun, continued, and ended in Thee, we 
may glorify Thy holy Name, and finally by Thy 
mercy obtain everlasting life ; through Jesus 
Christ our Lord. Amen. 



U " Tunc vertat Episcopus, et dicat offertorium 

Dum cantatur offertorium, ponantur tot hostiae 

quot sufficiant presbyteris ordinandis ad communi- 

candum 

Post communionem Episcopi, Sacerdotes accedant ad 

communicandum. 



BENEDICTIO Dei Patris*, et Eilii*, et 
Spiritus >%* Sancti, descendat super vos, 
ut sitis benedicti in ordine sacerdotali, etc. 



posers of God's mysteries, all words, judgements, acts, and 
deeds are not ours, but the Holy Ghost's " [Hooker, Eccl. 
Pol. b. v. c. lxxvii. 5, 8] ; and the gift is the spirit of power, 
of love and soberness, the spirit of confirmation, and of 
ghostly strength. 

It will be observed that the form is in the words of Scrip- 
ture, "Receive ye ... . retained" [John xx. 22, 23]; and 
the words, " Be thou a faithful dispenser of the Word of God, 
and of His holy Sacraments," are simply a clearer rendering 
of ' ' Ministers of Christ, and stewards of the mysteries of God " 
[1 Cor. iv. 1], being equivalent expressions denoting the Priest 
to be invested with the holy ministry of the Gospel committed 
unto him, the Word of God and His holy Sacraments forming 
wholly the mysteries of God. An objection having been 
made to the ancient form, as not sufficiently distinguishing 
between aBishopand a Priest, on the advice of Bishops Gunning 
and Pearson [Peideaux, Valid, of the Orders, p. 72], the 
words, "for the office and work of a Priest in the Church of 
God, now committed to thee by Imposition of our hands," 
were inserted in the Form. 

Whose sins thou dost forgive] The form for conveying the 
power of Absolution is comparatively modern. The actual 
words, "Receive the Holy Ghost'; whose sins ye remit," etc., 
are first found in a book belonging to the Cathedral of May- 
ence, of the thirteenth century. [Morin, 279, E. ; Martene, ii. 
327.] Martene cites the following passage from the life of a 
Bishop of Cambray, who lived in the tenth century, where 
the writer is speaking of that Bishop being ordained Priest, 
and, among other circumstances, remarks, " Cumque ad manus 
impositionetn pontificalis diceretur novo presbytero, ' Accipe 
Spiritum Sanctum, quorum remiseris peccata,'" etc. Mar- 
tene, however, adds most justly, "Verum quid unicum tes- 
timonium tot pontificalibus libris opponendum." [Martene, 
torn. ii. 23.] It appears in the Bangor MS. of the thirteenth 
century, and in a Pontifical of Rouen of the fourteenth cen- 
tury. [Morin, P. iii. Exerc. vii. cap. ii. § 2, p. 107, A.] It 
is not in the early English MSS. of Egbert or Dunstan, or the 
Winchester Use ; it is not in any of the foreign orders printed 
by Martene before the twelfth century ; it is not in the old 
Sacramentaries of St. Gregory or Gelasius ; nor, lastly, does 
one of the ancient ritualists, Isidore, Amalarius, Strabo, 
Alcuin, Micrologus, or Ivo Carnotensis, allude to it in the 
most distant terms. [Masked, Mori. Hit. iii. 220.] 

the Bible into his hand] In 1540 the Chalice also was directed 
to be delivered to the Priest by the Bishop, thus following 
the rubric in the Salisbury Uso, which directed, "Quo facto, 
accipiat patcnam cum oblatis et calicem cum vino, et dot 



singulis, inter indices et niedios digitos, cuppam calicis cum 
patena, " etc. This rite of delivery of the sacred vessels was 
quite justifiably abandoned, for it had no prescription in an- 
tiquity, as Menard shews. [Migne, lxxviii. 493.] It is not 
mentioned by Dionysius, or the Apostolical Constitutions, in 
the Pontificals of Rheims, St. Eloy, and others of ancient 
date, nor by the 4th Council, of Carthage, or 4th Council of 
Toledo, nor by the early fathers, or ritualists, such as Isidore, 
Rabanus, etc. 

in the Congregation] In the Prayer Books of 1549, 1552, 
it is this Congregation. The change to "the" is important. 
The Commission, hitherto, was limited to the single diocese 
in which the Priest was ordained, but now was made general 
throughout the Church, in whatsoever part he was lawfully 
called to minister. 

The words "In the Church and Congregation whom you 
must serve," have just been used in the exhortation as syno- 
nymous, just as in the 24th Ai'ticle, where in the title, 
"the Congregation," and in the body of it, "the Church," 
is used. In the early translations of the Bible, the word 
eKKX-qcrla, now translated "Church," appears as "Congrega- 
tion " [Matt. xvi. 18 ; Acts ii. 47 ; vii. 3 ; xii. 1 ; Eph. i. 22, 
23], and in the Bishops' Bible, published in 1568, six years 
after the date of the Articles, although " the Church " is the 
general translation, yet, in the words of the Saviour to St. 
Peter, the passage is turned, "On this Rock I will build My 
Congregation;" in 1603 the word also appears, " the whole 
Congregation of Christian people dispersed throughout the 
world." In the Latin version of the Articles XIX., XXIII., 
XXIV. "Congregation" is rendered by "Ecclesia." Dr. 
Reynolds, in 1662, took exception to the words "in the Con- 
gregation," as implying that any man without lawful calling 
might preach and administer Sacraments out of the Congre- 
gation, but the Bishops replied that, by the doctrine and 
practice of the Church of England, none but a licensed Minis- 
ter might preach, nor either publicly or privately administer 
the Eucharist. [CAEDW. Doc. Ann. No. cii. § 2.] Probably 
the word Congregation was used to avoid misapprehension, 
owing to the popular but mischievous appropriation of the 
word Church to designate the Clergy [Twysdkn's Answ., p. 
13], or its application in the sense of an assembly or place of 
assembly. [Fulke's Defence, oh. iv. § 2.] 

Most merciful Fa/her] This Prayer corresponds to the 
Consummatio of the elder Pontificals, and tho Benedictio of 
the Ilarl. MS. 2906, fo. 13. To tho Benedictio in the Exeter 
Pontifical this rubric is added: " Et moncantur attente 
audirc. " 



692 



€be ©roering of Priests. 



THE peace of God, which passeth all under- 
standing, keep your hearts and minds in 
the knowledge and love of God, and of His Son 
Jesus Christ our Lord : And the blessing of 
God Almighty, the Father, the Son, and the 
Holy *Ghost, be amongst you, and remain with 
you always. Amen. 




IT And if on the same clay the Order of Deacons be 
given to some, and the Order of Priesthood to 
others ; the Deacons shall be first presented, and 
then the Priests ; and it shall suffice that the 
Litany be once said for both. The Collects shall 
both be used ; first, that for Deacons, then that 
for Priests. The Epistle shall be Ephes. iv. 7-13, 
as before in this Office. Immediately after which, 
they that are to be made Deacons shall take the 



" T3ENEDICTI0 Dei omnipotentis, Patris & 
-D et Filii ►£< et Spiritus >£* Sancti, descen- 
dat super vos et maneat semper. Amen. 



Oath of Supremacy, be examined, and Ordained, 
as is above prescrihed. Then one of them having 
read the Gospel (which shall be either out of S. 
Matt. ix. 36-38, as before in this Office ; or else S. 
Luke. xii. 35-38, as before in the Form for the 
Ordering of Deacons,) they that are to be made 
Priests shall likewise take the Oath of Supremacy, 
be examined, and Ordained, as is in this Office 
before appointed. 



And if on the same day] Lacy's Pontifical [p. 84] has the 
following rubric : " Aliqui prselati faciunt simul vocare eos 
qui ordinandi sunt Diaconi et Sacerdotes, quibus sigillatim 
vocatis et introductis, Episcopus cum ministris prosternat se 



ante altare dum Letania a choro cantatur. Aliqui vero dicunt 
Letaniam solum in ordinatione Presbyterorum. Finita Letania 
redeaut Sacerdotes electi ad loca sua, remanentibus Levitis 
ad consecrandum." 



THE FOEM OF ORDAINING OE CONSECEATING 



ARCH-BISHOP, OR BISHOP; 

WHICH IS ALWAYS TO BE PERFORMED UPON SOME SUNDAY OR HOLY -DAY." 



IT When all things are duly prepared in the Church, and 
set in Order, after Morning Prayer is ended, the 



a incipit conse- Arch-Bishop (or some other Bishop appointed) shall 

scopum, leC qi2 E est I begin the Communion Service ; in which thisshall be 

agenda die Dominica, et non in alia festivitate, antequam inissa celebretur. £ar. 



The form, of Ordaining, etc.] The distinction of the Order 
of Bishops from that of Priests was definitely asserted for the 
first time in 1661, by the addition of the words in the Preface 
to the Ordinal, " Episcopal Consecration, or Ordination," and 
' ' every man which is to be ordained or consecrated a Bishop ; " 
and in the heading, "form of ordaining or consecrating a 
Bishop," although previously implied in the Preface, which 
speaks of "these Orders of Ministers in Christ's Church, 
Bishops, Priests, and Deacons." It was not until the close 
of the sixteenth century that the distinction between the 
Orders of Bishops and Priests was asserted. On February 
9, 1589, Dr. Bancroft, in a sermon, maintained the superi- 
ority of Bishops jure divino ; the doctrine was completely 
acknowledged during the primacy of Laud, and enforced by 
Bishop Hall in a well-known treatise on the subject. Many 
writers have held that although the Episcopate is dis- 
tinguished from the Presbyterate jure divino, yet they together 
form but one order, because both hold the administration of 
the Word of God and Sacraments, and have the common 
trust of the power of the keys, and the Episcopate includes 
within it the Priesthood of the second degree, being its ex- 
tension, consummation, and completion, i.e. being the highest 
Priesthood. Epiphanius condemned Aerius for asserting the 
identity of the orders. [Han: lxxv. Comp. St. August, de 
Hear. c. liii.] St. Jerome says, " In Episcopo et Presbyter 
continetur." [Ep. cii. ad Evany, torn. iv. c. 803.] St. 
Ambrose, or rather Hilary the Deacon, observes, "In Epi- 
scopo omnes ordines sunt ; quia primus sacerdos est, hoc est, 
princeps est sacerdotum." [In Ephes. c. iv. 11, torn. ii. col. 
241, D. App.] " Episcopi et Presbyteri una ordinatio est. 
Uterque enim sacerdos est." [In 1 Ep. ad Timoth. c. iii. 10, 
col. 295, ed. Par. 1690.] Anicetus, in the same sense, called 
the Priesthood " bipartitus ordo " [Ep. iii. § 1 ; Labbe, torn, 
i.e. 529, c] ; and so do ^Elfric's Canons, A.D. 1052, § xvii. ; 
Spelman's Counc. p. 576 ; Theodulf's Capitulars, a.d. 791, c. 
i. ; Labbe, torn. ix. c. 185, A. ; and our own Reformers, the 
Bishop of St. David's, with Doctors Thirleby, Redman, and 
Coxe, held, that, in the beginning, Bishops and Priests were 
identical [Burnet's Hist, of Reform. B. iii. v. ii. p. 211], 
there being, as the Bishops held, no mention in the New Tes- 
tament, but of two degrees or distinctions in orders, but only 
of Deacons or Ministers, and of Priests or Bishops. [Ibid. Add. 
p. 300.] Thorndike admits that the name of Priest [Sacerdos] 
is common to both estates, as in regard of the offices of Divine 
Service, which are performed by both, so in regard of the 
government of the Church, common to both. [Prim. Gov. of 
Churches, ch. vii. vol. i. P. i. p. 33. Comp. Bp. Taylor's 
Ejiisc. Asserted, § 28.] Bellarmine says, "Septimus ordo Sa- 
cerdotum est : at Ecclesia Catholica distinctionem agnoscit, 
ac docet jure divino Episcopatum Presbyterio majorem esse, 
turn ordinis p itestate, turn etiam jurisdictione. Sic enim 
loquitur Cone. Trident. [Sess. xxiii. c. iv. can. vi. vii.] Ean- 
dem sententiam docent et defendunt Theologi doctores apud 
Magistrum in libro iv. Sent. dist. xxiv., ct S. Thorn, in ii. 
2, qu. clxxxiv. art. vi. de clericis." [Cap. xiv. col. 265, A. 
C. Colon. 1620.] As Dodwell observes, " Philo sometimes 
reckons the High Priest in the same order with the common 



Priests, sometimes he makes hfin a distinct order by himself." 
[One Priest, etc., ch. xii. s. vi. p. 348, Lond. 1683.] Fulke 
timidly says, "The Orders of Bishops, Elders, and, as they 
be commonly called, Priests and Ministers, is all one in autho- 
rity of ministering the Word and Sacraments. The degree 
of Bishops, as they are to be taken for a superior order unto 
Elders or Priests, is for government and discipline specially 
committed unto them, not in authority of handling the Word 
and Sacraments." [Defence, etc., ch. xv. § i. p. 461, ed. 
Camb. 1843.] The Anglo-Saxon Church distinctly held that 
there were three orders. [Soames, Hist. p. 271, ed. Lond. 1844. 
Bp. Lloyd, Anc. Gov. of Brit. Church, ch. iii. § 8. Comp. 
Becon, Catech. P. vi. p. 319, ed. Camb. 1844.] So Bishop 
Jewel says, that the doctrine of the English Church is that 
there are three orders. [Apol. Eccles. Ang. pp. 10, 11, ed. 
Camb. 1847, comp. pp. 271-274. Def. of Apol. P. ii. p. 271, 
vol. iii. Camb. 1848.] Isidore calls the Episcopate an order 
[Etymol. 1. vii. c. xii. p. 62, H. col. 1617. Comp. Hallier, de 
Sacr. Ord. P. ii. cap. i. § 1, 14, torn. ii. p. 14], and Estius 
agrees that it is so truly and properly. [L. iv. dist. xxiv. § 28, 
col. 37, B.] The distinction between the Episcopate and 
Priesthood lies in the special function of the former, the power 
of giving Ordination and administering of Confirmation : the 
Priest's authority to minister is derived from the Bishop who 
ordains him thereunto. [Bp. Cosin, Serm. vi. vol. i. p. 100. 
Hooker, Eccles. Pol. b. vii. c. 6, § 3. Bp. Taylor, Episc. 
Asserted, § 31, 3. 5. § 37, § 28. Prideaux, Val. of Orders, p. 
46, ed. Lond. 1716.] Besides, the Bishop receives an Ordina- 
tion by laying on of hands of Bishops, in order to receive his 
Consecration to the Episcopate, having already received 
Ordination to the Priesthood by the laying on of hands of a 
Bishop and Priests. [Bp. Pearson, Det. i. vol. i. p. 277.] 

Sunday or Holy-day] Inferior orders were conferred at 
stated times ; but Consecration of Bishops could be held on 
all Sundays. [III. Carthag. c. xxxix., a.d. 397.] Leo the 
Great wrote to Hilary of Aries, saying, "Nee sibi constare 
status sui noverit fundamentum, qui non die Sabbati vespere, 
quod lucescit in prima Sabbati, vel ipso Dominico die fuerit 
ordinatus;" adding, that this was the ancient rule, "major- 
um disciplina." Hugo de St. Victor [Theol. de Sacr. Erud. 
1. ii. P. ii. c. xx.] says, "The Sacred Canons permit Consecra- 
tions of Bishops on Sundays only." [Comp. Surius, a.d. 
1035, torn. vii. c. xv. Maii iv.] Alcuinus Flaccus, of the 
ninth century, declares that Bishops being vicars of the 
Apostles, as of Christ, are consecrated on Sundays, because 
on that day the Lord, by the gift of the Holy Ghost, vouch- 
safed to illuminate the hearts of the Apostles. [De Die. Off. 
Sabb., in xii. lection.] As Bishops are successors of Apostles, 
the proper day was extended to festivals of Apostles, and 
then to holydays in general. Thus Pelagius II. Mas conse- 
crated on St. Andrew's Day [in Vita ah Anastasio], andUdalric, 
Bishop of Aosta, on the Holy Innocents' Day. [Surius, 
Julii iv.] 

in the Church] Tho usual custom was for a Bishop to be 
consecrated in his own cathedral, as St. Cyprian says [Ep. 
lxviii.], " Diligcntcr do traditiono Divina ct Apostolica 
obscrvatione sorvandum est ct tenendum, quod apud nos 



694 



Cfre Consecration of TBt0f)ops. 



The Collect. 
ALMIGHTY God, Who by Thy Son Jesus 
~L±- Christ didst give to Thy holy Apostles 
many excellent gifts, and didst charge them to 
feed Thy flock ; Give grace, we beseech Thee, to 
all Bishops, the Pastors of Thy Church, that they 
may diligently preach Thy Word, and duly ad- 
minister the godly Discipline thereof ; and grant 
to the people, that they may obediently follow 
the same ; that all may receive the crown of ever- 
lasting glory ; through Jesus Christ our Lord. 
Amen. 

IT And another Bishop shall read the Epistle. 
1 Tim. iii. 1-7. 

THIS is a true saying, If a man desire the 
Office of a Bishop, he desireth a good 
work. A Bishop then must be blameless, the 
husband of one wife, vigilant, sober, of good 
behaviour, given to hospitality, apt to teach ; not 
given to wine, no striker, not greedy of filthy 
lucre ; but patient, not a brawler, not covetous ; 
one that ruleth well his own house, having his 
children in subjection with all gravity ; (for if a 
man know not how to rule his own house, how 
shall he take care of the Church of God ?) Not 
a novice, lest being lifted up with pride he fall 
into the condemnation of the devil. Moreover 
he must have a good report of them which are 
without ; lest he fall into reproach and the snare 
of the devil. 

IT Or this, for the Epistle. 
Acts xx. 17-35. 

FBOM Miletus [Paul] sent to Ephesus, and 
called the elders of the Church. And 



when they were come to him, he said unto them, 
Ye know, from the first day that I came into 
Asia, after what manner I have been with you at 
all seasons, serving the Lord with all humility of 
mind, and with many tears, and temptations 
which befell me by the lying in wait of the Jews : 
and how I kept back nothing that was profitable 
unto you, but have shewed you, and have taught 
you publickly, and from house to house, testify- 
ing both to the Jews, and also to the Greeks, 
repentance toward God, and faith toward our 
Lord Jesus Christ. And now behold, I go 
bound in the spirit unto Jerusalem, not knowing 
the things that shall befall me there : save that 
the Holy Ghost witnesseth in every city, saying 
that bonds and afflictions abide me. But none 
of these things move me, neither count I my life 
dear unto myself, so that I might finish my 
course with joy, and the ministry, which I have 
received of the Lord Jesus, to testify the gospel 
of the grace of God. And now behold, I know 
that ye all, among whom I have gone preaching 
the kingdom of God, shall see my face no more. 
Wherefore I take you to record this day, that I 
am pure from the blood of all men. For I have 
not shunned to declare unto you all the counsel 
of God. Take heed therefore unto yourselves, 
and to all the flock, over the which the Holy 
Ghost hath made you Overseers, to feed the 
Church of God, which He hath purchased with 
His own blood. For I know this, that after my 
departing shall grievous wolves enter in among 
you, not sparing the flock. Also of your own 
selves shall men arise, speaking perverse things, 
to draw away disciples after them. Therefore 



quoque et fere per provincias universas tenetur, ut ad ordi- 
nationes rite celebrandas, ad earn plebem, cui Propositus 
[al. Episcopus] ordinatur, Episcopi ejusdem provincias proximi 
quiqne conveniant, et Episcopus deligatur plebe praesente." 
Julius I., in his Epistola ad Orientales, preserved in the 
second Apology of St. Athanasius, objects that George was 
not duly, according to the Canons, appointed and made 
Bishop at Alexandria, by the Bishops of the province. " Non 
oportuit creationem novi Episcopi illegaliteret prasterCanonem 
Ecclesiasticum fieri, sed in ipsa Ecclesia. " So St. Augustine 
requested the Primate of Numidia to come and consecrate 
the new Bishop of Fussala. [Ep. cclxi.] By the 4th Counc. 
of Toledo, c. xviii. , "Episcopus ibi consecrandus est ubi 
Metropolitanus eligeret ;' Metropolitans tamen non nisi in 
civitate Metropoli ; : ' and Thomassin [Discipl. P. ii. 1. ii.] 
gives numerous infractions of the rule of consecrating in a 
Bishop's own church. 

after Morning Prayer is ended] The ancient time was the 
third hour, in memory of the descent of the Holy Ghost at 
Pentecost, and was appointed by Pope Anacletus. [Gratian, 
dist. lxxv. Honorius, 1. i. c. clxxxix. Glossa, Juris Canon. 
Ordin. dist. lxxv.] The part of the Service where the Office 
of Consecration began varied, but, as Martene shews, invari- 
ably preceded the Gospel ; thus the Pontificals of Noyon, 
Autnn, and Rouen prescribe it at the Secret Prayer, but those 
of Besancon, after the Use of Tours and Rheims (a MS. 600 
years old), at the Preface. In the Greek Church the Conse- 
cration took place before the Epistle. [Goar, Bit. Grasc. 
p. 302.] In some instances in the Western Church, it 
immediately joined with the Canon in the Liturgy. [Martene, 
ii. p. 329.] 

the Arch-Bishop] A Bishop ought to be consecrated by his 
Metropolitan, or by the licence of the latter. That Metro- 
politans existed in the early centuries of the Church is shewn 
by the Apostolical Canons, c. xxvi. , P. Clement I. Ep. i., 
P. Stephen, Epist. iii. , and P. Anacletus, Ep. i. , who says, 
' ' Reliqui comprovinciales Episcopi, si necesse fuerit, ceteris 
consentientibus, a tribus, jussu Archiepiscopi, consecrari 
possunt Episcopis ; sed melius est, si ipse cum omnibus eum 



elegerit, et cuneti pariter sacraverint pontificem. " The 
Metropolitan was at first designated irpiros eTnaKoiruiv, or, 
Trpbupiros tGiv \oi-kuiv. [Const. Apost. 1. viii. c. iv.] The 
metropolitan cities are defined by Tertullian [de Prase, c. 
xx.] to be, "Ecclesias apud unamquamque civitatem, a 
cjuibus traducem fidei et semina doctrinae ; casteras exinde 
Ecclesias mutuatas sunt, et quotidie mutuantur ut Ecclesiae 
fiant. " Hallier [P. iii. s. v. c. iv. ] traces through successive 
centuries the indefeasible right of the Metropolitan to conse- 
crate his suffragrans. The Bishops of the same province were 
to assist at Consecrations, as Anacletus says [Epist. ii. dist. 
lxi. c. Ordin.], " Ordinationes Episcoporum auctoritate 
apostolica ab omnibus qui in eadem provincia Episcopi sunt 
celebrandas." [Comp. St. Cypr. Ep. lxviii. ErrsEB. 1. vi. 
c. x. Rabanus Maurus, de Inst. Clerc. 1. i. c. iv. Isidore, 
de Eccles. Off. 1. ii. c. vi. I. Counc. Nicaea, c. iv. Laodicea, 
c. 365, c. xii. Antioch, 341, c. xix. Sardica, 347, c. v. IV. 
Carthage, 397, c. xxxix. Riez, 439, c. i. Chalcedon, 451, 
c. xxv. Orange, 441, c. xxi. Orleans, 538, c. iii. II. Counc. 
Auvergne, 533. II. Counc. Tours. III. Paris, 557, c. iii. 
Constantinople, 691. Rome under Sylvester. Aix, c. ix. 
Vienne, and Anjou, etc.] 

or some other Bishop] The rubric immediately following the 
Gospel is more explicit : it says, " some other Bishop appointed 
by lawful commission." In the absence of the Archbishop, 
the Bishop senior, according to consecration or in point of 
rank [Hallier, u. s. § viii.], was consecrator. A Metropolitan 
was consecrated by [1] Bishops of his province, or [2] the 
nearest Metropolitan, or [3] by the Patriarch or Primate. 
[Ibid. art. ii. § i. II. Counc. Orleans, c. vii. III. Orleans, 
c. iii.] In case of two Bishops only acting at a Consecration, 
they and the Bishop elect were deposed. [Morinus, P. iii. 
Exerc. iv. § ii. v.] 

The Collect] This Collect is identical with that for St. Peter's 
Day, omitting the Apostle's name, and with some slight verbal 
differences, and the insertion of the clause, "and duly ad- 
minister the godly discipline thereof." 

And another Bishop] Three Bishops are thus required, the 
Consecrator, the Epistoler, and Gospeller. In a Greek ritual 



Cfje Consecration of iStefrops. 



695 



watch, and remember, that by the space of three 
years I ceased not to warn every one night and 
day with tears. And now, brethren, I commend 
you to God, and to the word of His grace, which 
is able to build you up, and to give you an in- 
heritance among all them which are sanctified. 
I have coveted no man's silver, or gold, or ap- 
parel. Yea, ye yourselves know, that these hands 
have ministered unto my necessities, and to them 
that were with me. I have shewed you all 
things, how that so labouring ye ought to support 
the weak, and to remember the words of the 
Lord Jesus, how He said, It is more blessed to 
give than to receive. 

IT Then another Bishop shall read the Gospel. 
S. John xxi. 15-17. 

JESUS saith to Simon Peter, Simon, son of 
Jonas, lovest thou Me more than these 1 ? 
He saith unto Him, Yea, Lord ; Thou knowest 
that I love Thee. He saith unto him, Feed My 
lambs. He saith to him again the second time, 
Simon, son of Jonas, lovest thou Me 1 He saith 
unto Him, Yea, Lord; Thou knowest that I love 
Thee. He saith unto him, Feed My sheep. He 
saith unto him the third time, Simon, son of Jonas, 
lovest thou Me 1 Peter was grieved because He 
said unto him the third time, Lovest thou Me 1 
And he said unto Him, Lord, Thou knowest all 



things ; Thou knowest that I love Thee. Jesus 
saith unto him, Feed My sheep. 

IT Or else this. 
S. John xx. 19-23. 

THE same day at evening, being the first day 
of the week, when the doors were shut 
where the disciples were assembled for fear of. the 
Jews, came Jesus and stood in the midst, and 
saith unto them, Peace be unto you. And when 
He had so said, He shewed unto them His hands 
and His side. Then were the disciples glad, 
when they saw the Lord. Then said Jesus to 
them again, Peace be unto you : as My Father 
hath sent Me, even so send I you. And when 
He had said this, He breathed on them, and saith 
unto them, Receive ye the Holy Ghost : whose 
soever sins ye remit, they are remitted unto them ; ■ 
and whose soever sins ye retain, they are retained. 

11 Or this. 
S. Matt, xxviii. 18-20. 

JESUS came and spake unto them, saying, All 
power is given unto Me in heaven and in 
earth. Go ye therefore, and teach all nations, 
baptizing them in the Name of the Father, and 
of the Son, and of the Holy Ghost : teaching 
them to observe all things whatsoever I have 
commanded you : and lo, I am with you alway, 
even unto the end of the world. 



IT After the Gospel, and the Nicene Creed, and the 
Sermon are ended, the Elected Bishop (vested 
with his Rotchet) shall be presented by two 
Bishops unto the Arch-Bishop of that province (or 



II "Ipse vero electus sacerdotalibus vestibus induatur, 
prater casulam, et pro casula induatur capa, et 
sic duo comprovinciales episcopi deducant eum 
per manus coram metropolitano examinandum, 



of the fifteenth century three Bishops present the Bishop 
elect. [Assemanni, xi. 160.] 

The Epistle and G-ospd] The Epistle [1 Tim. iii. 1] is given 
by Morin [P. ii. 264], from a MS. more than 700 years old in 
his time. It is given also in the Syr. Maronit. Old. [Ibid. 
P. ii. 356.] It occurs also in the Ordo Romanus and a 
Pontifical of Compicgne, according to the Use of Soissons 
[Catalani, § xiv. p. 191], and in the Sacrameiitary of Leofric. 
[Bodl. Lib. fo. 278.] 

It was used also in Germany. [Gerberti, p. 416.] The 
Gospel was — 

St. Matt. — "In illo tempore circuibat .... infirmi- 
tatem. " 

St. Mark. — "In illo tempore circuibat .... sana- 
bantur." 

St. Luke. — "In illo tempore convocatis Jesu discipulis 
.... curantes ubique." 

The following Epistles and Gospels are given in the Comes 
ITieronymi [Pamelius, ii. 60, 61]: — 

"In ordinatione Episcoporum. Lectio Epistoke B. Pauli 
Apost. ad Timotheum." 

"Carissime, fidelis sermo, Si quia Episcopatum dcside- 
rat. " 

" Sequentia S. Evangclii secundum Johannem, Nisi granum 
frumenti." 

" Sequentia S. Evangelii secundum Matthtoum, Vigilate 
ergo quia nescitis. " 

"Item Lectio Epistolae B. Pauli Apost. ad Titum, Oportet 
Episcopum sine erimine esse." 

"Sequentia S. Evangelii secundum Marcum, Circuibat 
Jesus in circuitu docens." 

"Item Sequentia S. Evangelii secundum Matthamm, Con- 
vocatis Jesus duodecim." 

" Item Sequentia S. Evangelii secundum Lucam, Designavit 
Jesus duodecim." 

"Item Sequentia S. Evangelii secundum Johannem, Ego 
sum Pastor bonus." 

Tho Gospel in an old Pontifical printed by Morin [p. 246] 



is from St. Luke xxii. 24-30 ; but from St. Mark in the 
Pontifical of Compiegne according to the Use of Soissons of 
the sixth century, quoted by Catalani [i. p. 191], and in the 
Ordo Romanus." In the Salisbury Pontifical the Epistle is 
from Hebrews, " Eratres, omnis Pontifex .... Melchisedec;" 
and the Gospel from St. John, "In illo tempore dixit Jesus 
discipulis suis .... unus Pastor." 

The Gospel from St. John xx. 19 occurs in the Syro- 
Nestorian Use. [Morin, ii. 395.] 

vested with his Rotchet] By the Sarum Pontifical the elect 
was to wear his Priest's habit, except having a cope instead 
of a chasuble. A Pontifical of Rouen of the eleventh century 
requires an albe, stole, and cope. By the Prayer Book of 
1549 he was "to have upon him a surplice and cope," the 
presenting Bishops "being also in surplices and copes, and 
having their pastoral staves in their hands." The rochet 
was prescribed for the use of Bishops by the Council of 
Arenda, 1473 [c. iii.]. The word rochet is derived from the 
Anglo-Saxon roc by Somner and Spelman, but Meursius, 
Gerard Voss [de Vit. Serm. 1. ii. c. xvi.], and Ferrarius, 
derive it from the German rock. According to Ceccoperius, 
the French form of the name was adopted at Avignon when 
the Popes resided there. The rochet differs from the albe in 
reaching only to the knees, and from a surplice in having 
strait sleeves. In 1298 rochets are mentioned in an inventory 
of St. Paul's. [Monast. iii. p. 331.] Cardinal Baronius, 
Gavanti and Georgius, think the " linea " worn by St. Cyprian 
was the rochet. Until the thirteenth century it was known 
as the linea, or camisia Romana, and corresponds to tho 
mantle. [Catr. Rom. 1. i. c. i.] Chaucer uses tho word 
" rokette " [Romaitnt of the Rose, 1240], and Bishop Latimer, 
in his sixth Sermon beforo Edward VI., mentions that lie 
travelled in his rochet. [Comp. St. Elphege's dress, Act. 
Sanct. ii. 130.] \ 

shall be presented by two Bishops] "Episcopus qui ordinan- 



i "Item, two albos wch were translated, the ono made a suvplico for the 
proisto, the oilier made a rochot for the olarko." (Peacoi k a Ch. Fum. 150. 



6 9 6 



Cbe Consecration of IBizboyg. 



to some other Bishop appointed by lawful Commis- 
sion) the Arch-Bishop sitting in his chair near the 
holy Table, and the Bishops that present him 
saying, 

MOST Reverend Father in God, we present 
unto you this godly and well-learned man 
to be Ordained and Consecrated Bishop. 

" Then shall the Archbishop demand the Queen's 
Mandate for the Consecration, and cause it to be 
read. And the Oath touching the acknowledge- 
ment of the Queen's Supremacy, shall be minis- 
tered to the persons Elected, as it is set down 
before in the Form for the Ordering of Deacons. 
And then shall also be ministered unto them the 
Oath of due obedience to the Archbishop, as 
followeth. 

The Oath of due Obedience to the Archbishop. 

IN the Name of God. Amen. I JV. chosen 
Bishop of the Church and See of N. do pro- 
fess and promise all clue reverence and obedience 
to the Archbishop, and to the Metropolitical 
Church of N. and to their successors : So help 
me Gon, through Jesus Christ. 



H This Oath shall not be made at the Consecration 
of an Archbishop. 

IT Then the Archbishop shall move the Congregation 
present to pray, saying thus to them 

BRETHREN, it is written in the Gospel of 
S. Luke, That our Saviour Christ con- 
tinued the whole night in prayer, before He did 



ipso metropolitano sedente in loco examinationis, 
dorso verso ad majuB altare 



"TN Dei Nomine. Amen. Ego N. talis 
-L ecclesise electus, et a te, reverende pater, 
nomine N. Cantuariensis archiepiscope, totius 
Angliae primas, consecrandus antistes, tibi et 
sanctse Cantuariensi ecclesise metropoliticse, tuis- 
que successoribus in dicta ecclesia Cantuariensi 
canonice substituendis, debitam et canonicam 
obedientiam, reverentiam et subjectionem me per 
omnia exhibiturum profiteor et promitto .... sic 
me Deus adjuvet, et sancta Dei evangelia. Et 
praedicta omnia subscribendo propria manu con- 
firmo. 



ADESTO supplicationibus nostris, omnipotens 
■* » ■ Deus, ut quod nostras humilitatis geren- 
dum est ministerio, Tuae virtutis impleatur effectu. 



dus est duo Episcopi per manum de Secretario .... dedu- 
cant ante altare." [Morin, 250. 234. Comp. Martene, ii. p. 
340] 

It appears by old Pontificals of Salzburg, Besancon, and 
Bee, that the consecrator sat in a throne before the Altar, the 
two assistant Bishops facing him, and the elect in front of all. 
Simeon of Thessalonica [de Sacr. Ord. c. vii. ] represents the 
assistant Bishops seated on either side of the consecrator. 
The Bishop, when presented, will be in the centre, with the 
senior Bishop on his right hand : in the old Pontificals he is 
required to bend the head, as a mark of subjection to the con- 
secrator, and of humility in receiving the gift of God. In old 
Pontificals of Besancon [ann. DC.], Mayence [ DC. ami.], 
Lyons [ccc. ann.], and the Use of Tarento, the consecrator 
inquired of the presenters whether they knew the elect to be 
worthy ; they answered, " Scimus et credimus ilium esse dig- 
num, quantum humana fragilitas nosse sinit ;" and all said, 
' ' Deo gratias. " But this custom was abandoned when the 
Popes took elections and confirmations into their own hands. 
[Catal. i. p. 178.] 

Most Reverend Father in God] In many ancient Pontificals 
the form ran, "Reverende Pater," but in the acts of the 
Council of Chalcedon the title " Reverendissime " is used. 
The ancient Bishops were called Fathers by their juniors f Jo. 
Filusac, de Sac. Episc. Ordin. cap. x. § iv.]; and in the 1st 
Council of Toledo Bishop Dutinius says, "I am of the same 
opinion as my lord and father, Bishop Symphosius. " St. Augus- 
tine calls the elder Bishops fathers, and the juniors brothers. 
[Epist. ex. So Paulinus, Epist. xxiv.] St. Epiphanius [Hcer. 
lxxv.], says, "Episcoporum ordo ad gignendos patres Eccle- 
sia? praecipue pertinet. Hujus enim est Patrum propagatio. " 
[See also Bingham, Ant. B. ii. c. ii. § viii.] 

the Queen's Mandate] Estius, 1. iv. dist. xxiv. § xxxi. xxxii., 
proves that the lay people have a voice in the election of a 
Bishop. However, in lapse of time, as Van Espen [Jus. 
Eccles. P. i. tit. xiii. c. ii.] says in the twelfth century, 
"Elections of Bishops passed to the Cathedral Chapters, 
owing to the tumults and factions raised among the laity in 
such circumstances." [See Juenxius, de Sacr. Ord. Diss. ix. 



qu. i.] John XXI. in 1322 [Raynauld, torn. xv. in app.] first 
reserved to himself the elections of Bishops in the provinces 
of Aquileia, Milan, Genoa, Pisa, and Naples, owing to the 
riots which had taken place, but added that he only took 
this step until, the storm being past (he alludes to the rival 
Pope at Avignon), full security in elections could be secured 
to churches. In 1448, by concordat between Pope Nicholas V. 
and the Emperor Frederick III., elections were to be made 
in cathedrals and abbey churches ; and by concordat between 
Pope Leo X. and Francis I. at Bologna in 1516, it was agreed 
that elections should no longer take place in metropolitan or 
cathedral churches of the kingdom, Danphiny, or the pro- 
vinces of Die and "Valence, but that on a vacancy the king 
should nominate a Doctor or Licentiate in Divinity or Law, 
of the age of twenty-seven years, within six months after 
such a vacancy, and the Pope should issue his bull. In Spain, 
by concordat between Charles V. and Pope Adrian VI., it was 
agreed that the nomination of all Bishops and Abbots should 
be vested in the Crown [Mariana, lvi. c. v.] ; and in Naples 
Clement VII. gave to Charles V. the right of nomination to 
twenty-four sees. [See also Thomassin, de Vet. et Nov. Eccles. 
Disc. 1. ii. c. xxxv. Catalani, de Cons. Elect, i. tit. xiii.] 
In some instances the king sent a precept signed by his own 
hand, or an indiculus without the privy seal, nominating a 
Bishop ; and in Spain [XII. Toledo, c. vi.] the Archbishop of 
Toledo acted as the king's delegate. [Hallier, P. vii. S. v. § vii.] 
Thomassin [P. ii. 1. ii. c. 34, § 8] shews that in the sixth and 
seventh centuries the kings of France issued mandates for 
Consecration. 

Oath of due Obedience] In the Greek Church the oath of 
allegiance to the Emperor is required. [King's Rites of Greek 
Church, pp. 295-299.] By the_ 11th Council of Toledo, a.d. 
675, an oath of obedience to his superior was exacted from a 
Bishop elect [Thomassin, P. ii. 1. ii. eh. 41] ; and in the 
ninth century Gaulish Bishops made professions of obedience 
to their Metropolitans. [Ibid. P. iii. 1. ii. ch. 36.] An ancient 
form was as follows : " Ego ille Sanctee N. Ecclesia; nunc or- 
dinandus Episcopus subjectionem et reverentiam a Sanctis 
Patribus coustitutam secundum prrecepta Canonum, S. sedis 



CDe Consecration of OBisfjops. 



697 



choose and send forth His twelve Apostles. It 
is written also in the Acts of the Apostles, That 
the Disciples who were at Antioch did fast and 
pray, before they laid hands on Paul and Barna- 
bas, and sent them forth. Let us therefore, fol- 
lowing the example of our Saviour Christ, and 
His Apostles, first fall to prayer, before we admit 
and send forth this person presented unto us, to 
the work whereunto we trust the Holy Ghost 
hath called him. 

IT And then shall be said the Litany, as before in the 
Form of Ordering Deacons ; Save only, that after 
this place That it may phase Thee to illuminate all 
Bishops, etc., the proper Suffrage there following 
shall be omitted, and this inserted instead of it ; 

THAT it may please Thee to bless this our 
brother Elected, and to send Thy grace 
upon him, that he may duly execute the Office 
whereunto he is called, to the edifying of Thy 
Church, and to the honour, praise and glory of 
Thy Name ; 

Answer. 

We beseech Thee to hear us, good Lord. 

IT Then shall be said this Prayer following. 

ALMIGHTY God, giver of all good things, 
- Who by Thy Holy Spirit hast appointed 
divers Orders of Ministers in Thy Church ; merci- 
fully behold this Thy servant now called to the 
work and Ministry of a Bishop ; and replenish 
him so with the truth of Thy doctrine, and adorn 
him with innocency of life, that, both by word 
and deed, he may faithfully serve Thee in this 
Office, to the glory of Thy Name, and the edifying 
and well-governing of Thy Church ; through the 



<*Snr. 



"Oremus, dilectissimi nobis, ut huic viro ad 
utilitatem ecclesise provehendo, benignitas omni- 
potentis Dei gratiaa Suae tribuat largitatem. Per 
Dominum. 



IT Et statim a duobus episcopis incipiatur : Kyris 
eleison, Cum litania . . . . et dicatur litania sicut 
in ordinibus, et cum ventum fuerit ad versum qui 
pro domino ejsiscopo cantatur, surgat consecrator, 
et dicat conversus ad electum sic : 

|l XT hunc electum bene^dicere digneris. 
I— J Res}). Te rogamus. 
Ut hunc electum bene>J<dicere et sancti>J<ficare 
digneris. 

Resp. Te rogamus. 

Ut hunc electum bene>J<dicere, sancti^ficare 
et conse>J<crare digneris. 
Resp. Te rogamus. 



. . . . Domine sancte, Pater omnipotens, asterne 
Deus : Honor omnium dignitatum, qua? gloriaj 
Tua3 sacris famulantur ordinibus . . . . Et idcirco 
huic famulo Tuo, quern ad summi sacerdotii 
ininisterium elegisti, hanc, quassumus Domine, 
gi'atiam largiaris, ut quicquid ilia velamina in 
fulgore auri .... signabant, hoc in ejus mori- 
bus actibusque clarescat. Comple, Domine, in 
sacerdote Tuo ministerii Tui summam .... 



N. Ecclesia; rectoribusque ejus in prresentia domini Archi- 
episcopi perpetuo me exhibiturum promitto et super sanctum 
altare propria manu firmo. " [Ex. Pont. Turon. ann. dcc. 
a? tat. superante, Martene, II. 415.] In the Roman Pontifical 
the oath of obedience to the Pope is here made by the elect. 
[Catal. i. 178, 179.] 

In the Sarum Pontifical the profession given above is pre- 
ceded by the question, "Vis sanctse Cantuariensi Ecclesias et 
mihi, meisque successoribus subjectionem, et obedientiam per 
omnia exhibere, secundum canonicam auctoritatem, et decreta 
sanctorum pontificum ? Resp. Volo." The same question 
occurs with slight variations in the Winton and Bangor Pon- 
tificals. In that of Exeter is this remarkable addition, " Vis 
beato Petro Apostolo, cui a Deo data est potestas ligandi 
atque solvendi, ejusque vicariis, Romanis pontificibus, atque 
sanctaa ecclesire Cant." etc. All three Pontificals omit the 
form in which the profession itself is to be made. 

Brethren, it is written] In the Gallican Liturgy is an "Ex- 
hortatio ad populum cum Episcopus ordinatur : " it ends, 
"Nunc igitur, dilectissimi fratres, testimonii boni operis 
electum, dignissimum sacerdotio consonantes laudibus clamate 
et dicite dignus est." [Migne, 1. xxii. p. 325.] The elect 
was at this part of the service recommended in some old 
forms to say in private or secretly the Penitential Psalms, 
and Ps. cxv., "Credidi;" Ps. lxxxiv., " Benedixisti ; " Ps. 
lxxxvi., " Fundamenta ; " Ps. lxxxv. , " Inclina ; " Ps. cxxxi., 
"Memento;" Ps. lxxxvii., "Domine;" Ps. lxxxiii., " Quam 
dilecta." 

the Litany] The Litany was enjoined by the Ordo 
Romanus and a Pontifical of Lyons of the third century 
[Catalani, i. 194] : "Tunc duo Episcopi incipiant Litaniam, et 
inter alia dicant, Ut fratrem nostrum electum pontificem in 
vera religione conservare digneris." [Morinus, 275. Asse- 
manni, e Cod. DC ann., Cod. Liturq. viii. 180.] The Litany 
always formed part of the Greek Ordinations, [(.oar, Hit. Or. 
p. 303. Assemanni, Cod. Liturg. x. p. 13. Martene II., 
362, 372, 404. Morint, 301.] The Greek petitions were, 'Tirtp 
tov 5ov\ov tov Qeov tov Seivos, tov rvvl Trpox^pi-'iopAvov'YtTriaKowov 
KOi rfjs owTrjpLa.'i avTov tov Kvptov dcrjOui/xef. "Oirois 6 (/nXdvOpwiros 



Oeos HairCKov Kal ap.d>p.t}Tov avTov ttjv apx^p^cvvrji' x a pi°~9v TaL 
tov Kvpiov der)dw/j.ev. [Goar, p. 303.] The Litany in the 
Church of Constantinople occurs in a later part of the Office 
[Goar, 303] ; in the Syro-Nestorian ritual, after the Gospel 
[Assemanni, x. 13] ; in some Western uses before [Martene II., 
362, 372], in others after the Epistle. [Ibid. p. 404.] 

THE EXAMINATION. 

An examination was appointed by the 4th Council of Car- 
thage, c. i., and by II. Nica?n, c. xi. See also Martene, de 
Ant. Bit. 1. i. c. viii. Art. X. n. viii. The following form is 
from an Italian Pontifical, and one of the eighth century : 
" Sedeat dominus Papa in sua sede, facto ibi silentio fiat ex- 
aminatio talis. Antiqua S. Patrum institutio docet et pras- 
cipit, ut is qui ad ordinem Episcopatus eligitur, maxime, ut 
legimus in Canone Carthaginiensi, antea diligentissime exaini- 
netur cum omni caritate de fide SS. Trinitatis, et interrogetur 
de diversis causis vel moribus quos huic regimini congruunt, et 
necessaria sunt retineri, secundum Apostoli dictum ' Manus 
cito nemini imposueris,' et ut etiam is qui ordinandus est 
antea erudiatur, qualiter sub hoc regimine constitutum opor- 
teat conversari in Ecclesia Dei .... eadem itaque auctoritate 
et prascepto interrogamus te, dilectissime f rater." [Pont, of 
Bari, Catalani, i. tit. xiii. App. pp. 228, 229. Moein, p. 263, 
ex. Cod. dcc. ann. Martene, e (Jod. dcccc. ann. ii. p. 386.] 
In the Vatican MS. of Gregory's Sacramentary the rubric 
runs, " Examinatio in ordinatione Episcopi ante Litaniam faci- 
enda." [Migne, lxxviii. 223.] In the Sarum Pontifical the 
Examination is much longer than in the Prayer Book, and 
includes a series of questions on the Creed and Articles of the 
Faith. In the Greek Church the Bishop elect is also examined 
in the Creed and Articles of the Faith. [Assemanni, P. iv. 
233, etc.] 

In the very ancient Ordo Romanus [MABILLON, J/iis. 
Ital. i. p. 87], the Bishop of Rome, sitting in liis chair, calls 
to him Bishops or Priests, and bids them sit with him. The 
whole Clergy standing, he bids his chaplain desire the people 
of the city to enter. While he goes to bring them in, the 



6 9 8 



Cfje Consecration of IBisfjops. 



merits of our Saviour Jesus Christ, Who liveth 
and reigneth with Thee and the Holy Ghost, 
world without end. Amen. 

IT Then the Archbishop, sitting in his Chair, shall 
say to him that is to be Consecrated, 

BROTHER, forasmuch as the holy Scripture 
and the ancient Canons command, that 
we should not be hasty in laying on hands, and 
admitting any person to government in the 
Church of Christ, which He hath purchased 
with no less price than the effusion of His own 
blood ; before I admit you to this Administration, 
I will examine you in certain Articles, to the end 
that the Congregation present may have a trial, 
and bear witness, how you be minded to behave 
yourself in the Church of God. 

ARE you persuaded that you be truly called to 
■ ■* * this Ministration, according to the will of 
our Lord Jesus Christ, and the Order of this 
Realm 1 

Answer. 

I am so persuaded. 

The Archbishop. 
ARE you persuaded that the holy Scriptures 
-* * ■ contain sufficiently all doctrine required 
of necessity to eternal salvation through faith in 
Jesus Christ ? And are you determined out of 
the same holy Scriptures to instruct the people 
committed to your charge ; and to teach or 
maintain nothing as required of necessity to 
eternal salvation, but that which you shall be 
persuaded may be concluded and proved by the 
same? 

Answer. 

I am so persuaded, and determined, by God's 
grace. 

The Archbishop. 

\ \7~ILL you then faithfully exercise your self 
V V in the same holy Scriptures, and call 
upon God by prayer, for the true understanding 
of the same ; so as ye may be able by them to 
teach and exhort with wholesome doctrine, and 
to withstand and convince the gainsayers 1 

Answer. 
I will so do, by tlie help of God. 
The Archbishop. 

E you ready, with all faithful diligence, to 
banish and drive away all erroneous and 



B 



"Sar. 



" . . . . ipso metropolitano sedcnte in loco examina- 
tionis .... Tunc dicat metropolitans : 

ANTIQUA sanctorum patrum institutio docet 
^ A et praecipit, ut is qui ad ordinem episco- 
patus eligitur, antea diligentissime exaininetur 
cum omni caritate, de fide sanctas Trinitatis, et 
interrogetur de diversis causis vel moribus, quas 
huic regimini congruunt, et necessaria sunt 
retineri, secundum apostoli dictum, manus cito 
nemini imposueris ; et ut etiam is qui ordinandus 
est antea erudiatur, qualiter sub hoc regimine 
constitutum oporteat conversari in ecclesia Dei, 
et ut irreprehensibiles sint etiam, qui ei manus 
ordinationis imponunt. 



EADEM itaque auctoritate, et prascepto, inter- 
rogamus te, dilectissime frater, caritate 
sincera, si omnem prudentiam tuam, quantum 
tua capax est natura, divinae Scriptural sensibus 
accommodare volueris 1 

Resp. Ita volo, ex toto corde, in omnibus 
obedire et consentire. 



Interrogatio. Vis ea quas ex divinis Scripturis 
intelligis, plebem cui ordinandus es, et verbis 
docere et exemplis ? 

Resp. Volo. 



Bishop chooses one of the Priests to answer his questions. 
When they are brought in they are inquired of by the Bishop, 
"Quid est, fratres, quod vos fatigastis?" They answer, 
"Ut nobis concedas patronum. Habetis vestrum ? IJ. Habe- 
mus. Quo honore fungitur? B> Diaconus," Presbyter, or 
what he is. " Quantos annos habetin Diaconatu aut Presby- 

teratu? IJ. . De ipsa Ecclesia est an de alia ? Deipsa," 

(but if of auy other Church) " Dimissoriam habet de Episco- 
posuo? IJ. Habet." They produce the letter. "Conjugera 
habuit ? Disposuit de domo sua ? IJ- Disposuit. Quid vobis 
complacuit de eo ? B> Et castitas, hospitalitas, benignitas, 
et omnia bona quae de eo sunt prolata. Videte, fratres, ne 
aliquam promissionem fecisset vobis. Scitis quod simoniacum 
et contra Canones est. B> Absit a nobis. Vos videritis. 
Habetis decretum? IJ. Habemus." It is then read by the 
chaplain, and when it has been read the elect is brought in. 
The Bishop says, "May God protect us ; " and then says to 



the elect, " What seekest thou, brother?" to which he re- 
plies, "That of which I am not worthy ; my fellow-servants 
led me on." "What honour have you fulfilled? IJ. Deacon 
or Priest, ' ' etc. ' ' How long have you been in the Diaconate ? " 
etc. He states the time. He is then asked, "Had you a 
wife, "and "Have you disposed of your household?" whether 
he has made a simoniacal covenant, " What books are read in 
your church ? " "Do you know th? Canons ?" to the last the 
elect replies, "Teach us, sir?" to which the answer is, "Ordain 
at the proper seasons, January, April, September, December." 
The petition from the people is then read, and the Consecra- 
tion deferred to the morrow, Sunday. On that day the 
Bishop, with Bishops, and Priests, and Clerks enter the 
church, and, after the Introit, follow a prayer and the Epistle 
from 1 Timothy, " Fidelis sermo." While the gradual is 
sung, the elect is vested by the Archdeacons, sub-Deacons, 
and Acolytes with dalmatic, chasuble, and staff, and brought 



€&e Consecration of OBtsfjops. 



699 



strange Doctrine contrary to God's Word; and 
both privately and openly to call upon and 
encourage others to the same 1 

Answer. 
I am ready, the Lord being my helper. 
The Archbishop. 
"TTTILL you deny all ungodliness and worldly 
VV lusts, and live soberly, righteously, and 
godly, in this present world ; that you may shew 
your self in all things an example of good works 
unto others, that the adversary may be ashamed, 
having nothing to say against you 1 

Answer. 
I will so do, the Lord being my helper. 
The Archbishop. 
TTTILL you maintain and set forward, as 
VV much as shall lie in you, quietness, love, 
and peace among all men ; and such as be un- 
quiet, disobedient, and criminous, within your 
Diocese, correct and punish, according to such 
authority as you have by God's word, and as to 
you shall be committed by the Ordinance of this 
Realm ? 

Answer. 

I will so do, by the help of God. 

The Archbishop. 
"TTTILL you be faithful in Ordaining, sending, 
V V or laying hands upon others ? 

Answer. 
I will so be, by the help of God. 

The Archbishop. 
"TTTILL you shew yourself gentle, and be 
VV merciful for Christ's sake to poor and 
needy people, and to all strangers destitute of help? 

Answer. 
I will so shew myself, by God's help. 
11 Then the Archbishop standing up shall say, 

ALMIGHTY God, our heavenly Father, Who 
-£-*- hath given you a good will to do all these 
things, Grant also unto you strength and power 
to perform the same ; that, He accomplishing in 
you the good work which He hath begun, you 
may be found perfect and irreprehensible at the 
latter day ; through Jesus Christ our Lord. 
A men. 



«Sar. 



" Interrogatio. Vis mores tuos ab omni nialo 
temperare, et quantum poteris, Domino adjuvante, 
ad omne bonum commutare 1 

Res}). Volo. 



Interrogatio. Vis semper esse divinis negotiis 
mancipatus, et a terrenis negotiis vel lucris turp- 
ibus esse alienus, quantum te humana fragilitas 
concesserit posse? 

Resp. Volo. 

Interrogatio. Vis humilitatem, et patientiam, 
in temetipso custodire, et alios similiter docere ? 

Resp. Volo. 



Interrogatio. Pauperibus et peregrinis, omni- 
busque indigentibus vis esse, propter Nomen 
Domini, affabilis et misericors 1 

Resp. Volo. 



Tunc dicat ei pontifex : 

HJEC omnia et ctetera bona tribuat tibi 
Dominus, et custodiat te, atque corro- 
boret, in omni bonitate. 

Respondeant omnes astantes : Amen. 
Htec tibi fides augeatur a Domino ad veram et 
seternam beatitudinem, dilectissime frater in 
Christo. 

Et respondeant omnes : Amen. 



in: the Bishop says, " The Clergy and people of .... have 
chosen .... to be consecrated Bishop ; let us pray that our 
Lord God Jesus Christ may grant unto him the Episcopal 
chair, to rule the Church and all the people." The Litany 
follows, and the elect receives the benediction. After the 
Alleluia follow the Gospel and Mass, and the newly-con- 
secrated Bishop communicates the people. 

In another Ordo of St. Gall [p. 91], at night, after the 
Introit, the Bishop of Rome says Gloria in Excelsis ; and 
there is a prayer ; then one Priest and one Deacon, going 
from the Altar, lead in the elect, having clothed him with 
albe (linca) and girdle, "analogium," the little dalmatic, 
brachiale, stole, and gi'eat dalmatic, whilst the choir sing 
" Immola Deo," the tract "Qui seminat," and the Gospel, 
" Misit illos binos ante faciem suam." He is then led up by 
a Priest on the right, and Deacon on the left. They then 
take oif his chasuble, and the Bishop reads the brief, "Our 



citizens have chosen this man as their pastor, let us pray that 
Almighty God will pour down on him the Spirit of His grace, 
and that he may be worthy to govern in the Episcopal chair." 
The choir sing the Kyrie and Litany. The elect bows his 
head before the altar, and the Bishop, laying his hand upon 
him, says a prayer like a collect, and sings another as the Pre- 
face (contestata) is chanted. The newly-ordaincd Bishop 
kisses the Bishop's feet, and receives the kiss of peace. 

Will you then faithfully exercise, etc.] The study of holy 
Scriptures is required by the Council of Tours, 813, c. ii. iii. iv. 

Will you sheio yourself gentle, etc.] This kindness to the 
poor and strangers is enjoined by the Council of Tours, a.m. 
813, c. iv. v. vi. 

Almighty Ood] Assemanni [P. iv. 241] gives the following 
benediction as in use in the Greek Church : 'II x^/" s T °0 tc"'- 
aylov ITcf t'ytaros c(t) //.era crov <ftoiTt£ov<ra, CTijpl^ovaa, Kal avvcTl^ovad 
<je iraaas rds ij/xtpas ttjs fwijs <rov. 



;oo 



€f)c Consecration of TSigbop*. 



If Then shall the Bishop elect put on the rest of the 
Episcopal habit; and kneeling down, [Veni, 
Creator Spiritus] shall be sung or said over him, 
the Archbishop beginning, and the Bishops, with 
others that are present, answering by verses, as 
followeth. 

(^OME, Holy Ghost, our souls inspire, 
J And lighten with celestial Ji re. 
Thou the anointing Spirit art, 
Who dost Thy seven-fold gifts impart. 

Thy blessed Unction from above, 
Is comfort, life, and fire of love. 
Enable with perpetual light 
The dulness of our blinded sight. 

Anoint and cheer our soiled face 
With the abundance of Thy grace. 
Keep far our foes, give peace at home : 
Where Thou art guide, no ill can come. 

Teach us to know the Father, Son, 
And Thee, of both, to be but One. 
That through the ages all along, 
This may be our endless song ; 

Praise to Thy eternal merit, 
Father, Son, and Holy Spirit. 

H Or this : 

/~^OME, Holy Ghost, eternal God, 
Etc. as before in the Form of Ordering Priests. 

IT That ended, the Archbishop shall say, 
Lord, hear our prayer. 

Answer. 
And let our cry come unto Thee. 

Let us pray. 

ALMIGHTY God, and most merciful Father, 

* * ■ Who of Thine infinite goodness hast given 

Thine only and dearly beloved Son Jesus 



b [For the original 
of tills hymn, sue 
Form forOrdination 
of l'riests.] 



et dicat ordinator : Veni, Creator, ut supra in 
ordinibus. 



Then shall the Bishop elect] After the benediction (" Adesto 
supplicationibus nostris," etc.), the Salisbury Pontifical has 
this rubric: "Interim autem, dum hsec fiunt, innuat domi- 
nus metropolitanus Archidiacono, et ipse descendens cum 
acolytis et sub-Diaconis vadat extra chorum, ubi expectat qui 
ordinandus est, et accipiens vestimenta induat eum cum san- 
daliis, alba, stola, mahipulo, tunica, dalmatiea, et casula, 
sine mitra et absque baculo vel annulo. " By the Sarum Pon- 
tifical two Bishops vested in copes lead the elect up to the 
consecrator ; by the Bangor, two Bishops in chasubles. By 
the Winchester Pontifical the Archdeacon leads the elect up 
to the Altar where the Metropolitan is standing, and presents 
him. The Winchester rubric with regard to the vesting of 
the elect Bishop is simply .... " et accipiens vestimentum 
induat eum," omitting the list of vestments given in the Salis- 
bury Pontifical. [Maskell, Mon. Bit. iii. 253, 254.] By the 
first Prayer Book of Edward VI., confirmed by Act 2 & 3 
Edw. VI. c. i. [comp. Cranmer's Memorials, c. xxiv. 363, 364], 
whensoever the Bishop shall celebrate the Holy Communion 
in the Church, or execute any other public ministration, he 
shall have upon him beside his rochet a surplice or albe, and 
also a cope or vestment [i.e. cope or chasuble], and also his 
pastoral staff in his hand, or else borne or holden by his 
chaplain. Bishop Goodrich, of Ely, 1554, Bishop Bell, of 
Worcester, 1556, Bishop Pursglove, of Hull, 1579, and Arch- 
bishop Harsnet, 1631, are represented on their brasses in 
mitre, cope, and rochet, and holding the pastoral staff. The 
mitres and pastoral staves of Trelawny and Mews are pre- 
served in Winchester Cathedral ; Laud's staff is in St. John's 
College, Oxford, and there is one of Caroline date in the 
vestry of York Minster. Mitres were worn at a coronation 
in the last century ; pastoral staves are now carried before 



several of our Bishops ; copes are worn at coronations, and 
royal marriages and christenings. The Primate wore his 
cope in Convocation in 1562 and 1640, and Bishop Cosin wore 
a white satin cope without embroidery. The chimere is a 
dress of black satin with lawn sleeves [Soames, iii. 560]. the 
latter properly belonging to the rochet. Hody says, that in 
the reign of Henry VIII. and Edward VI. the Bishops wore 
their Doctor of Divinity scarlet habit with their rochet, the 
colour being changed for the present ugly and unauthorized 
black satin chimere late in the time of Queen Elizabeth. 
The following notices occur of the chimere, but the deriva- 
tion of the name is unknown: "Chimeres and Rochets." 
[Archbishop Parker's Works, p. 475.] Chimere, a robe 
made of velvet, grogram, or satin, used also in riding 
[Archceol. xxx. 17], a gown cut down the middle, generally 
used by persons of rank and opulence [Halliwell]. "A scar- 
let episcopal gown." [3 Zur. Lett. 271.] "His upper garment 
a long scarlet chimere, down to the feet, and under that a 
white linen rochet. " [Foxe, vi. 641.] 

Veni, Creator Spiritus] In the Ordo preserved by Morin 
[p. 265] here follows the Sermon. In the Bari Pontifical, 
after the Vere Dignum, the Veni, Creator Spiritus is added 
in a later hand. [Catalani, i. p. 230.] This hymn does 
not occur in the Sacramentary of St. Gregory, the ancient 
Ordo Eomanus, or the early Pontificals ; but it appears 
from the Use of Lyons, that in certain churches a Mass of 
the Holy Ghost was sung, and in others that this hymn was 
used. In the Euchologium of Allatius, after the profession of 
faith by the elect, the consecrator said, "Gratia Spiritus 
Sancti sit tecum." [§ xxi. torn. i. p. 201.] By the Pontifical 
of Mayence, about the twelfth century, the Mass of the Holy 
Ghost was ordered to be sung, and also by the Pontifical of 



€&e Cotwcratton of OBtefjops. 



701 



Christ, to be our Redeemer, and the Author of ever- 
lasting life ; Who, after that He had made perfect 
our Redemption by His death, and was ascended 
into heaven, poured down His gifts abundantly 
upon men, making some Apostles, some Prophets, 
some Evangelists, some Pastors and Doctors, to 
the edifying and making perfect His Church ; 
Grant, we beseech Thee, to this Thy servant such 
grace, that he may evermore be ready to spread 
abroad Thy Gospel, the glad tidings of reconcilia- 
tion with Thee ; and use the authority given 
him, not to destruction, but to salvation ; not to 
hurt, but to help : so that as a wise and faithful 
servant, giving to Thy family their portion in due 
season, he may at last be received into everlast- 
ing joy ; through Jesus Christ our Lord, Who, 
with Thee and the Holy Ghost, liveth and 
reigneth, one God, world without end. Amen. 



IT Then the Archbishop and Bishops present shall lay 
their hands upon the head of the elected Bishop 
kneeling before them upon his knees, the Arch- 
bishop saying, 

EECEIVE the Holy Ghost, for the Office 
and Work of a Bishop in the Church of 
God, now committed unto thee by the Imposition 
of our hands ; In the Name of the Father, and 
of the Son, and of the Holy Ghost. Amen. 
And remember that thou stir up the grace of 
God which is given thee by this Imposition of 
our hands : for God hath not given us the spirit 
of fear, but of power, and love, and soberness. 

1T Then the Archbishop shall deliver him the Bible, 
saying, 

GIVE heed unto reading, exhortation, and 
doctrine. Think upon the things con- 



«£ar. 



". . . . Sint speciosi, munere Tuo, pedes ejus ad 
evangelizandum pacem, ad evangelizandum bona 
Tua, Da ei, Domine, ministerium reconcilia- 
tionis, in verbis et in factis, in virtute signorum 
et prodigiorum. Sit sermo ejus, et praedicatio, 
non in persuasibilibus humanae sapientiae verbis, 
sed in ostensione spiritus et virtutis. Da ei, 
Domine, claves regni ccelorum, ut utatur, non 
glorietur, potestate quam tribuis in aedificationem, 

non in d&structionem Sit fidelis servus et 

prudens, quern constituas Tu, Domine, super 
familiam Tuam ; ut det illis cibum in tempore 

opportuno Terminando secrete : Per Domi- 

NUM nostrum Jesum Christum Filium Tuuin, 
Qui Tecum vivit et regnat, in unitate Spiritus 
Sancti, Deus. Per omnia sascula sseculorum. 
Et respondeant omnes: Amen. 



IT Postea det eis codicem evangeliorum, dicens : 

A CCIPE evangelium et vade, praedica populo 
-£a_ tibi commisso. 



Lyons, written in the fourteenth century. [Catalani, § xiv. p. 
191.] Thomassin has printed this hymn in his collection of 
very ancient hymns of the ancient Church. [0]). torn. ii. p. 
375. See also Brev. Sarish. Pars hiernalis, fo. 97, MS. Sarisb. 
fo. 71.] The first English version (added in 1662) has been 
attributed to John Dryden. 

Receive the Holy Ghost] None of the old English Pontifi- 
cals, except the Exeter, contain this " Form ; " and Martene 
acknowledges, " Verba ilia .... toti antiquitati ignota 
fuerunt : adeo ut vix in ullo Pontificali annos 400 attigente 
reperiantur. Nam ex omnibus quaa percurrimus, tria tantum 
ilia habent, Arelatense, Andegavense, et Gulielmi Durandi." 
The "Form" occurs in the R,oman Pontifical. In the Greek 
Church the form is, 'H dda X"-P Li > V ""cu'totc tcl auffeuij depcnrev- 
ovaa, Kal to. i\\ei7rovTa avaifhripovoa, wpoxci-pi-^Tai rbv Seiva, rbv 
6tO(pi~Ki<rTaTov llpeajiurepov, 'Ewlvkottov. [Goae, Hit. Gr. p. 302.] 

shall deliver htm the Bible] St. Dionysius, in Eccles. Hier. 
c. v., explains the delivery of the Gospels to imply the 
necessity of knowing, preaching, and meditating on them. 
[See also Dueandus, 1. ii. c. xi. Sym. Thess. c. vii. P. 
Damian, Serm. i. de Dedic. Amal. Foet. 1. ii. c. xiv., and 
Habeeti in Obs. ad Pont. Grozc. p. 79.] 

The 4th Council of Carthage, c. ii., directs, " Episcopus 
cum ordinatur, duo Episcopi ponant et teneant Evangeliorum 
codicem super caput et cervicem ejus : et uno super cum 
fundente benedictionem, reliqui omnes Episcopi, qui adsunt, 
manibus suis caput ejus tangant." In the first Prayer Book 
of Edward VI., 1549, this old tradition was observed, for the 
Archbishop was required to "lay the Bible upon his (the 
elected Bishop's) neck." 

The Roman Pontifical requires the open Gospels to bo laid 
without a word on the neck of the elect, and Catalani says, 



that with this agree the Greek and Syrian rituals, a Pontifi- 
cal of Mayence, and Roger Wendover, s. a. 1093. 

A MS. of Aries quoted by Martene [de Ant. Eccles. Bit. 1. 
i. c. viii. Art. X. n. xv.] leaves it indifferent whether open 
or closed, and so do Latin rituals, except the Ordo Romanus 
and that of C. Cajetan, which prescribe it to be closed ; but 
the Apost. Const. [1. viii. c. iv.], Symeon of Thessalonica 
[c. vii.], and the Greek Maronite and Jacobite rites prescribe 
it to be open. Two old Pontificals require the Gospels to be 
laid between the shoulders and on the neck, the Greek 
rituals and Symeon of Thessalonica say it was to be laid on 
the back of the head and neck (rrj Ke^aAi} Kal to) rpax^Ay), and 
the Nestorians, on the back. Three Deacons held the book 
[Const. Apost. 1. viii. c. iv.] ; but the Ordo Romanus 
[IV. Counc. Carth. c. ii.], the Sacramentary of Gregory, and 
other rituals, appoint Bishops for the act. From the words 
of the Gospel which chanced to open, the superstitious of 
the Middle Ages drew auguries, and this custom seems to 
have led to the direction that the book should be shut. 
Amalarins Fortunatus [de Off. Eccles. 1. ii. cxiv.] says of this 
ceremony, "Neque vetus auctoritas ; " Alcuin [tie Die Offic] 
agrees with Amalarius. This statement must be somewhat 
corrected, as we find the rite enjoined in tho Pontifical of 
Egbert, the Sacramentary of St. Gregory, and the 4th Coun- 
cil of Carthage. Hallicr makes this, with the laying on of 
hands, two forms, as ho notes two matters of Consecration, 
"Receive the Holy Ghost," and, "Take the Gospel." [P. iii. 
s. viii. c. ix. Art. 3.] Probably the custom of the delivery of 
the Bible was derived from the old English custom of giving 
the Gospel to the Deacons, mentioned 900 years ago, as jSlar- 
tcno shews. [Tom. ii. p. 314.] 

Give heed unto reading, etc.] The following passages may 



702 



Cfje Consecration of Tdisfjops. 



tamed in this Book. Bo diligent in them, that 
tho increase coming thereby may be manifest 
unto all men. Take heed unto thyself, and to 
doctrine, and be diligent in doing them : for by 
so doing thou shalt both save thyself and them 
that hear thee. Be to the flock of Christ a 
shepherd, not a wolf; feed them, devour them 
not. Hold up the weak, heal the sick, bind up 
the broken, bring again the out-casts, seek the 
lost. Be so merciful, that you be not too remiss ; 
so minister discipline, that you forget not mercy: 
that when the Chief Shepherd shall appear you 
may receive the never-fading crown of glory ; 
through Jesus Christ our Lord. A men. 

H Then the Archbishop shall proceed in the Com- 
munion-Service ; with whom the new Consecrated 
Bishop (with others) shall also communicate. 



" Quum datur baculus dicat ordinator : 
Accipe baculum pastoralis officii : et sis in 
corrigendis vitiis pie sseviens, judicium sine ira 
tenens, in fovendis virtutibus auditorum animos 
demulcens, in tranquillitate severitatis censuram 
non deserens. 



IT Et dominus metropolitanus, vel consecrator, peragat 
missam. 




II And for the last Collect, immediately before the 
Benediction, shall be said these Prayers. 

MOST merciful Father, we beseech Thee to 
send down upon this Thy servant Thy 
heavenly blessing ; and so endue him with Thy 
Holy Spirit, that he, preaching Thy Word, may 
not only be earnest to reprove, beseech, and 
rebuke with all patience and doctrine ; but also 
may be to such as believe a wholesome example, 
in word, in conversation, in love, in faith, in 
chastity, and in purity ; that, faithfully fulfilling 
his course, at the latter day he may receive the 
crown of righteousness laid up by the Lord the 
righteous Judge, Who liveth and reigneth one 
God with the Father and the Holy Ghost, 
world without end. Amen. 



PREVENT us, O Lord, in all our doings, 
with Thy most gracious favour, and fur- 
ther us with Thy continual help ; that in all our 
works begun, continued, and ended in Thee, we 
may glorify Thy holy Name, and finally by Thy 
mercy obtain everlasting life ; through Jesus 
Christ our Lord. Amen. 



THE peace of God, which passeth all under- 
standing, keep your hearts and minds in 
the knowledge and love of God, and of His Son 
Jesus Christ our Lord. And the blessing of 
God Almighty, the Father, the Son, and the 
Holy Ghost be amongst you, and remain with 
you always. Amen. 



be cited as illustrating this charge : " Sint speciosi munere 
Tuo pedes horum ad Evangelizandam pacem, ad Evangelizan- 
dum bona Tua. Da eis, Domine, ministerium reconciliationis 
.... Utantur nee glorieutur potestate, quam tribuis, in sedi- 
ficationem, non in destructionem. Sint servi fideles et 
prudentes quos constituas Tu, Domine, super familiam Tuam, 
ut dent illis cibum in tempore necessario." [Morin, P. ii. 
216. MS. Leofrici, fo. 2S0. Pont. Egberti Eboracens. 
Martene, p. 341. Gelasii Sacram. Muratori, Lit. Eom. 
Vet. torn. i. pp. 625, 626.] 

"Cum baculus datur. — Accipe baculum sacri regiminis sig- 
num, ut imbecillos consolides, titubantes confirmes, parvos 
corrigas, rectos diriges in viam salutis astern*. " [Morin, P. 
ii. 266, ex. Cod. aim. dcc. aetat. superante.] In the Greek 
ritual occurs, Xd/3e ravT-qv ttjv (3a.KTrjpl.ai> IV e</>' r/ (mypifo/ieeos 
Beocpik&s rb rroipvibv cov, Sri Kal \byov piXkeis airodovvai vrrip 
avrou t£ 6eu5 iv i),aepa Kpiaeois. [Assemanni, P. iv. p. 
231.] 

" Pascite gregem Dei, qui creditus est manibus vestris, et 
visitate ilium spiritualiter, non violenter sed sponte, non 
propter lucra turpia . . . . ut sitis bonum exemplar, ut 
cum apparebit Princeps Pastorum, accipiatis ab eo coronam 



qua? non marcescit." [Morin, Ord. Syr. Maron. P. ii. p. 
355.] 

Most merciful Father'] This prayer is an adaptation of the 
" Benedictio super populum," by the newly-ordained Bishop, 
in the Salisbury Pontifical : — 

" Deus, qui me indignum et peccatorem ad Pontificale 
officium dignatus est promovere, sua vos illustret atque 
sanctificet benedictione. Amen. 

' ' Donet mihi per gratiam suam bene operandi facultatem : 
et vobis sui famulatus promptissimam obeditionem. Amen. 

' ' Sicque vos doctrinis spiritualibus et operibus bonis repleri 
in praesenti vita concedat : ut ad pascua vita? aeternre cum 
cseteris ovibus suis vos pariter introducat. Amen." 

A somewhat similar prayer is to be found in Assemanni's 
collection [P. iii. pp. 55, 88, 89] at the delivery of the Epi- 
scopal ornaments, and in the Prayer of Consecration [P. iv. 
165], Holrjcrov ylveadai. tov 'AXrjdivov Hoip.ivo's, bdrrybv Tv<p\dv, 
<pws tCiv iv c/corei, iraiSevTrjv a<ppbvo)v, (puaryjpa iv K6<r/J.u>, iW, 
Karapriaas tcis ip.wiaTev8ei(ra.s avrf l/'uxas iwl rijs irapovays fcoTjs, 
irapaary tQ> firman 2o0 aKaraiaxvvTois, Kal tov p.iyav purdbv 
\r]\prrrai 8v eroijuacras TOiS a.d\r)o~ao~i.v xiwip tov Kr/pvyp-aTOS tov 
evayyeXiov 2o0. 



FINIS, 



GENERAL APPENDIX. 



THE "STATE SERVICES." 



Until the year 1859 modern editions of the Book of Common 
Prayer contained four services for special days of the year, 
which were commonly called "State Services," because they 
commemorated certain public events connected with the 
political history of the country, and because the use of them 
was enjoined by the State alone rather than by the Church 
and State together. These formed no part of the book put 
forth by authority of Crown, Convocation, and the Houses of 
Lords and Commons in 1661, and therefore no part of the 
book alone sanctioned by the Act of Uniformity. 1 The 
authority for the three which have been discontinued was 
of a mixed character, partly civil and partly ecclesiastical ; 
the authority for that which is still enjoined by the State is 
to this day solely that of the State, and of one branch of the 
State alone. In giving a short summary of the history and 
obligation of the several Forms, it will be convenient to 
mention the particulars of each case separately. 

§ The Form of Prayer for the Fifth of November. 

The Act of Parliament 3 Jac. I. c. 1, provided for the 
annual observance of this day in commemoration of the dis- 
covery of the Powder Plot, and ordered that all ministers in 
every Cathedral and Parish Church should say Morning 
Prayer, and "give thanks to Almighty God for this most 
happy deliverance," and that all "persons inhabiting within 
this realm of England and dominions of the same " should 
resort to some Church and be present during such service. 
No particular form, however, was prescribed, and none was 
prepared by Convocation ; but a form drawn up by the 
Bishops was issued by royal authority in 1606. In April 
1662 this form was revised by Bishop Cosin, and adopted by 
Convocation on the 26th of that month, together with those 
for January 30, and May 29, and was attached to the Prayer 
Book by virtue of a Royal Proclamation, enjoining the use of 
all the three, of May 2, 1662. The form remained unaltered 
until the accession of William III., when, as he happened to 
have landed in England upon that day, and was regarded as 
the means of a similar deliverance to that then commemorated, 
various interpolations relating to his accession, as well as 
some alterations (e.g. the substitution of Luke ix. 51-57 as 
the Gospel, instead of Matt, xxvii. 1-10, the account of 
Judas's betrayal of his Master, " which for some good reasons, 
I suppose, says Wheatley, significantly, "was then thought 
proper to be discontinued ") were made by Bishops Patrick 
and Sprat without the sanction of either Convocation or 
Parliament. This service was then re-issued by Proclamation 
of October 18, 1690, and was the form which continued to be 
enjoined until its recent removal. 

i The following is found in manuscript at the end of the MS., and of the 
corrected folio of 162(5, preserved in the House of Lords Library [see page 
33], and in the Sealed Books, but it is not found in the MS. of the Prayer 
Book which is preserved at Dublin : — 

" TU Formes of Prayer for the V of November the XXX of January, £ for 
the XXIX of May are to be printed at the end of this Book." 

It may be safely asserted that the forms themselves were not in existenee 
when this note was written in the place of them, and thus that they did 
not receive the sanction of Convocation, the Crown, and Parliament when 
the Prayer Book itself did. They were evidently, however, in course of 
preparation or revision at this time, and that they came into use at an early 
date subsequently is shewn by the fact that inquiries respecting the use of 
them are found in Visitation Articles of 1662. 

The history of the State Services themselves is fully given, from the two 
opposite, points of view, in Kev. A. P. Percival's Original Services for the 
State Holidays, Loud. 1838, in which the original and altered forms are 
exhibited in parallel columns, and in a pamphlet by Rev. T. Lathbury, 
The Authority of the Services .... considered, Lond. 1S<13. 



§ The Form of Prayer for the Thirtieth of January. 

This day was appointed to be observed ' ' as an anniversary 
day of fasting and humiliation, to implore the mercy of God, " 
by Act of Parliament, 12 Car. II. c. 30. The form of Prayer 
was prepared by a Committee of Convocation appointed May 
16, 1661, which consisted of Bishops Warner of Rochester, 
King of Chichester, Morley of Worcester, and Reynolds of 
Norwich, together with eight representatives of the Lower 
House ; it was approved April 26, 1662, and enjoined, with 
the preceding service, by Proclamation of May 2, 1662.-' 
Upon the accession of James II., however, certain alterations 
were made by royal authority alone, which were not improve- 
ments, intensifying in some degree the tone and language of 
the earlier service, and especially enlarging the Introductory 
Hymn by the addition of various passages of Holy Scripture 
prophetic of our Blessed Lord's Sufferings and Death. This 
form (the order for the use of which was dated December 23, 
16S5) was not altered during the reign of William III., and 
was the one which remained in use subsequently. 

No public performances in theatres or concert-rooms were 
permitted on this day until 1S08, when a concert was given 
at the Haymarket without interference from the authorities. 
An oratorio followed in 1809, and the old custom was then 
abandoned. [See Parke's Musical Memoirs, ii. 32, 1830.] 

§ The Form of Prayer for the Twenty-ninth of May. 

The Act 12 Car. II. c. 14, appointed May 29 to be observed 
with public thanksgivings for a double reason, as being the 
birthday of Charles II. as well as the day of his Restoration. 
The service was prepared, as in the preceding case, by a 
committee of Convocation, consisting of Bishops Wren of 
Ely, Skinner of Oxford, Laney of Peterborough, and Hench- 
man of Sarum, together with eight members of the Lower 
House ; its approval by the two Houses and issue under the 
authority of the Crown were simultaneous with those of the 
form for January 30. Since, however, various portions herein 
referred -to the birth of Charles II., the use of which after his 
death would have been out of place, the form was revised 
upon the accession of James, who upon its republication issued 
an order for its observance, dated April 29, 1685, which 
mentioned the reason for its alteration, and stated that it was 
"now, by our special command to the Bishops, altered and 
settled to our satisfaction." From this time the form con- 
tinued without any further change. 

2 It has not, we believe, been previously distinctly noticed that two 
editions and v.rsions of a form wers issue! '■'■ by His Majesty s direction 
before that which was prepared by Convocation. One of these appeared in 
1661, in which the Introductory Hymn was longer than that in the subse- 
quent service, some of the proper Psalms different, and a very long prayer, 
full of the strongest expressions, occupied the place of the first Collect, 
which, together with some portions of the other Prayers, was taken from 
Private forms of prayer, fit ted for the late sad times; particularly a form of 
prayer for the thirtieth of January, a book in which Bishop Brian Duppa 
had a share, printed at London in 1000. By a singular oversight, the 
Collect for the Royal Family was copied without alteration from a Prayer 
Book of the reign of Charles I. ; and consequently petitions were offered 
in it for "Queen Mary, Prince Charles, and the rest of the royal progeny," 
when that Prince had become the reigning monarch. A second edition, 
corrected in this respect, appeared, with a proclamation for its use, dated 
January 7, 1002 ; it was somewhat curtailed, but was still longer than Hie 
form finally adopted by Convocation. Burnet says thai Sancroft drOM l<<i 
the three days " sonic Offices of a very high si rain. Yet others of a more 
moderate strain were preferred to l.hein. lint he, coming to bo advanced 
to the See of Canterbury, got his Olllces to In' published by the King's 
authority." [Own Times, i. 333.] Probably these were the alterations intro- 
duced on James's accession. 



•o4 



General appentiir. 



$ The Form of Prayer for the Accession of the Sovereign, 

This is the only one for which there was never any degree 
of parliamentary authority, formerly or at present. The 
other services, although not specially prescribed, Mere recog- 
nized by the enactments which ordered that their several 
days should be observed with particular thanksgivings ; but 
even this modified authority is wanting to the service for the 
Accession. In principle, however, it is the oldest of all the 
State Services. The first form was issued in 1 578, to be used on 
November 17, the day of the accession of Queen Elizabeth ; ' 
but during the reign of James I. the observance of the day 
appears to have been laid aside, his reign being sufficiently 
marked by the form for November 5, and that for August 5, 
the day of his escape from the conspiracy of the Gowries. A 
form, however, was issued in 1626 for the accession of Charles 
I., the history of the preparation of which is not known, but 
which appeared only under the King's authority. Among 
the Canons passed by Convocation in 1640 was one which 
recognized this form and enjoined the observance of the day ; 
but an Act passed in 1661 (13 Car. II. c. 12), expressly forbade 
the enforcement of these Canons as lacking the authority of 
Parliament, and the day and form alike remained unsanc- 
tioned, and were then disused, the King's accession being 
more fitly commemorated on May 29. But on the accession 
of James II. both were revived ; a new form was prepared, 
which retained but one of the prayers in the previous form 
(that which commences, "0 Lord our God, Who upholdest 
and governest "). It appeared with a proclamation for its 
use dated December 23, 1685, which sets out with stating, 
"Whereas not only the pious Christian emperors in ancient 
times, but also of late our own most religious predecessors, 
kings of this realm, did cause the days on which they began 
their several reigns to be publickly celebrated every year (so 
long as they reigned) by all their subjects with solemn prayers 
and thanksgiving to Almighty God ; this pious custom received 
lately a long and doleful interruption upon occasion of the 
barbarous murder of our most dear Father of blessed memory, 
which changed the day on which our late most dear brother 
succeeded to the Crown into a day of sorrow and fasting. 
But now we thinking fit to revive the former laudable and 
religious practice, and having caused a form of prayer and 
thanksgiving to be composed by our Bishops for that purpose, 
our will and pleasure is, " etc. During the reign of William 
III. the day and form were not observed, his accession being 
added to the service for November 5 ; but with Anne they 
returned into use, King James's service being revised and 
altered, and re-issued under the authority of a Proclamation 
of February 7, 1703-4. 2 This remains the form still enjoined 
for use on June 20, the anniversary of the accession of Her 
present Majesty, except that during the reign of George I. 

i In Oxford the anniversary had been, however, previously observed in 
the reign of Mary as well as in that of Elizabeth. We learn from a sermon 
by Bishop John Howson in defence of the Festivities of the Church of England 
(4to, Oxf. 1602), that two solemn Masses were appointed in Queen Mary's 
days to be celebrated in St. Mary's Church on the Queen's birthday, and 
also on her coronation-day. And in the appendix to a sermon preached at 
St. Paul's, November 17, 1599, by Dr. Thomas Holland (4to, Oxf. 1601), 
there are some interesting particulars given as to the form adopted on 
Queen Elizabeth's accession-day. To the ordinary daily service was added 
an exposition of Scripture, "such as isfltte to perswade the auditory to due 
obedience to her Majesty," etc., followed by solemn prayer "made by the 
ministers, or set forth by publique authority," and, in some cases, " Psalmes 
song or sacred Antiphons, either by the whole multitude or by the Quier 
(as it is used in her Maiesties Chappell or in Cathedrall Churches)." And 
of the beginning of this custom Holland writes thus : " About the 12 yeare 
of the reigne of her Excellency was the first practize of the publique 
solemnization of this day, and (as farre forth as I can heare, or can by any 
diligent enquiry learne) the first public celebrity of it was instituted in 
Oxford (by D. Cooper, being then there Vicechauncelor, after B. of Lincolne, 
and by remoue from thence B. of Winchester), from whence this institution 
flowed by a voluntary current over all this Realme, not without the secret 
motion of God's Holy Spirit, I doubt not, and to the greate comfort of all 
true English harts. The continuall observation of which ceremony sithence 
hath not beene imposed upon the Church of England by any Ecclesiasticall 
decree neyther prescribed by any Canon of the Church ; but hath bin 
meere voluntarily continued by the religious and dutifull subiects of this 
Realme," etc. 

2 To the first issue of the Accession Service in 172S for 11th June, the 
anniversary of the accession of George I., the following rubric is prefixed : 
"This day being the festival of the Apostle St. Barnabas, the proper Office 
for that day shall be wholly omitted, and this used instead of it ; and there 
shall be notice thereof given publickly in the Church the Sunday before." 
In a copy of this form preserved in the Bodleian Library (Svo, Rawlinson, 
1043) there is the following caustic MS. note by the Non-juror Thomas 
Heame : "I have bought and secured this form of Prayer with Thanks- 
giving, because in after times perhaps it will hardly be believ'd that the 
office for the day of St. Barnabas the Apostle was publickly prohibited, 
and that orders were given that no notice should be taken of him, but that 
instead thereof one much inferior to an Apostle should he mentioned in his 
room." Hearne adds also in another note that the omission of St. Barnabas 
was " to the great scandal of good and honest men, who justly think it very 
shocking." 



part of the first lesson appointed in James's book (Josh. i. 1-9) 
was restored in place of the lesson substituted by Queen Anne 
(Prov. viii. 13-36). 

From this brief summary it is evident that the three earlier 
forms had in their original condition sufficient authority ; the 
days were appointed by Parliament for special services, such 
services were prepared by Convocation, and then were ratified 
by the Crown. The subsequent alterations lacked both 
parliamentary and ecclesiastical sanction, except in so far as 
the former was afforded by the recognition of the days and 
their services through the incorporation of the whole Prayer 
Book Calendar in the Act for the regulation of the Calendar, 
24 Geo. II. c. 23. Considerable difficulty was in consequence 
felt by many Clergy as to the legality of the forms, the recon- 
cilability of their use with the terms of the Act of Uniformity, 
and the right of the State to impose them ; added to which, 
the tone of portions of them jarred painfully in their bitter- 
ness and vehemence with that of the ordinary devotions of 
the Church. " Popish treachery," " hellish malice," "blood- 
thirsty enemies," and the like expressions, which were chiefly 
found in the form for November 5, were felt by most to be 
out of place in a service of solemn thanksgiving and interces- 
sion. In consequence, the observance of the several days 
gradually fell into comparative disuse, and was kept of late 
years only in Cathedrals, College Chapels, and in some (and 
some only) of the Churches where Daily Prayer was offered. 
The subject was considered in the Lower House of Convoca- 
tion hi 1857, and a Report from a Committee appointed to 
examine it (presented July 10), stated that the services as 
they then stood, with the alterations which had from time 
to time been made, rested on the sole power of the Crown. 
The mind of Clergy and Laity was therefore prepared to 
some extent for the debates in Parliament in June 1858 (in 
which special reference was made to the Report of Convoca- 
tion) on the expediency of abolishing the observance of the 
three days, which resulted, in the first place, in Addresses to 
the Queen from both Houses, praying for the discontinuance 
of the Forms of Prayer. Upon these Addresses followed, on 
January 17, 1859, the issue of the "Warrant" by Her 
Majesty, which ordered that the use of these forms "be 
henceforth discontinued,' - and that they "be not henceforth 
printed and published with, or annexed to, the Book of 
Common Prayer." The repeal of the several Acts enjoining 
the observance of the anniversaries (including also the Act of 
the Parliament of Ireland, 14 & 15 Car. II. c. 23, for the 
observance in Ireland of the 23rd October in commemoration 
of the Rebellion of 1641) was then in the last place enacted 
by Stat. 22 Vict. c. 2, which received the Royal Assent on 
March 25, 1859. It is, however, a matter for regret that the 
history of great national mercies and sins should by this total 
repeal have altogether lost its public religious aspect, in 
connection with the teaching of the Church of the land ; well 
would it have been if but one Collect for each day had been 
left by proper authority to preserve the memory and lessons 
of events which were of the highest national moment. 

But if any doubt rested on the degree of obligation attaching 
to these three earlier forms, much more must it be a question 
how far the remaining service, that for the Accession, can 
still bind the Clergy to its use, when it rests simply and 
entirely upon the authority of Proclamation alone, without 
sanction from either Parliament or Convocation. Every true 
Christian Englishman who has a real sense of the dignity, 
greatness, and responsibility of the Sovereign set over him by 
God, and a real interest in the welfare of the nation, must 
desire that the day which annually commemorates the per- 
petuity of our Constitution should be marked with a special 
offering of praise and prayer ; praise for the great mercies- 
vouchsafed to our land, and prayer that Prince and People 
may alike, from the consideration of those mercies, continu- 
ally learn and practise better their own mutual duties. 
Greatly therefore is it to be wished that a form were pre- 
pared by Convocation and duly sanctioned by Parliament, in 
which all could gladly and without scruple take part ; a form 
which would be indeed at once the annual solemn confession 
by the Church on behalf of the People that by God alone 
"Kings reign and Princes decree justice," and the annual 
witness to the old loyalty that jealously guards alike the 
Altar and the Throne. 

OTHER SUPPLEMENTARY SERVICES. 

§ Service in Commemoration of the Fire of London. 

A Form of Prayer appointed to be used annually on Sep- 
tember 2, in commemoration of the Fire of London (which 



€i)t Scoots!) praper T5ook of 1637. 



705 



commenced on that day), appears in some Oxford Prayer 
Books printed between 1681 and 1683. It was first issued for 
use, "by his Majestie's special command," on October 10, 
1666, and contained, like other special forms, a hymn instead 
of the Venite, proper Psalms and Lessons, etc., but was 
without any special mention of the Fire or of the City of 
London. In 1696 it was revised and reissued under Arch- 
bishop Tenison's authority, with a different hymn, and other 
changes, and with a Collect added which prayed for the preser- 
vation of the City from fire. The service was reprinted in a 
separate shape by the king's printers from time to time, even 
as lately as the year 1821 : and a Latin version of it is in- 
cluded in the Latin Prayer Book published by Thomas 
Parsell, of which the last edition appeared in 1759. Its use 
was continued in St. Paul's Cathedral until the year 1859, 
when the observance of the day ceased, together with that of 
the State holydays abrogated by Parliament. 

§ The Office used at the Healing. 

Prayer Books printed in the earlier part of the last century, 
and particularly during the reign of Queen Anne, frequently 
contain the prayers used on the occasion of the touching by 
the sovereign for the cure of the king's evil. The earliest 
edition in which the Office has as yet been found is of the date 
of 1706, and the latest is that printed by Baskett in Oxford 
in 1732. [Bodl. Libr.] A Latin version, however, continued 
to appear in the later editions of the Latin Prayer Book pub- 
lished by Thomas Parsell, of Merchant Taylor's School, to 
the year 1759. But as the service possessed no liturgical 
authority, and had no rightful place in the English Service- 
book, it is not necessary to notice it here in any detail. It 
was first, as it seems, compiled in a regular form in the reign 
of Henry VII. , whose Office was printed by Henry Hills, the 
king's printer, in 1686, in quarto, 1 and is to be found re- 
printed in Pegge's Curialia Miscellanea (Lond. 1818), and 
in vol. iii. of Maskell's Monumenta Rilualia. The order 
of the service appears to have varied with each sovereign, 
and the ceremonial used by Queen Anne was considerably 
shorter than that adopted by her predecessors. 

Although the service appears in Prayer Books of the Georg- 
ian era, it is said that it was never used by a sovereign of 
the house of Hanover. The power of touching was exercised 
by the son of James II. as James III. in the hospitals at 
Paris, and by Prince Charles Edward at Edinburgh ; "and two 
silver touch-pieces for distribution at the healing were struck 
by the last representative of the house of Stuart, the Cardinal 



of York, under the title of Henry IX., who appears occasion- 
ally to have practised the rite." a 

An English form from a Prayer Book of 1710 is given, as 
well as the earlier Lathi form, in Pegge's Curialia Miscel- 
lanea, and from a Prayer Book of 1715 (also with the Latin 
form) in the Notes to A. J. Stephens' edition of the Prayer 
Book, vol. ii. pp. 990-1005, in both cases accompanied with 
notices of the rite ; but the fullest historical account of the 
whole subject is to be found in a pamphlet by Edw. Law 
Hussey, Esq., M.R.C.S., of Oxford, reprinted in 1853 from 
the Archaeological Journal, and entitled, On the Cure of 
Scrofulous Diseases attributed to the Roycd Touch. See also 
a paper in the British Magazine for 1848, pp. 122-146. 

The Form of Consecrating Cramp-rings on Good Friday, as 
a remedy against contraction of the nerves and the falling- 
sickness — a practice used by Henry VIII. and Queen Mary, 
in the assertion of a similar power to that claimed to he 
exercised in the preceding rite, was never printed in the 
Prayer Book, as it was never used by any sovereign since the 
Reformation, although apparently revised and prepared for 
use in the reign of James II. It is printed in English (from 
a MS. of the latter date) in Pegge's Curialia Miscellanea, 
in vol. iii. of Maskell's Monumenta, and in Stephens' 
Prayer Book [Feci. Hist. Soc], vol. ii. p. 921 ; a Latin form, 
prepared for Queen Mary in 1554, is to be found in Burnet, 
and in Wilkins. 

§ The Form used at the Meeting of Convocation. 

This Latin form was first printed in 1700 by the king's 
printer, and again in 1702, with the title, "Forma precum in 
utraque domo Convocationis, sive Synodi Pra?latorum et 
eaiteri Cleri, seu Provincialis seu Nationalis, in ipso statim 
cujuslibet sessionis initio solemniter recitanda. " It is found 
in Parsell's Latin Prayer Book, of which the fourth edition 
appeared in 1727, and a later one in 1744 ; and, from thence, in 
Bagster's Liturgia Anglicana Polyglotla, published in 1S25. 
It consists of the Litany (which is said in the Upper House by 
the junior Bishop, and in the Lower by the Prolocutor) with a 
special supplication inserted after that for the Clergy, a prayer 
after that for the Parliament, and the following four Collects 
before the Prayer of St. Chrysostom, viz. that for St. Simon and 
St. Jude, the second for Good Friday, and those for St. Peter 
and for the Fifth Sunday after Trinity. The form is reprinted 
in the Appendix to Perceval's Original Services for the Stale 
Holy Days, pp. 102, 103. YV. D. M. 



II. 



THE SCOTTISH PEAYER BOOK OF 1637. 



The Scottish "Service-book," as it was called at the time 
of its introduction, is alike interesting from the great names 
with which it is associated, from the calamitous circumstances 
of its first appearance, from its relation to the first book of 
Edward, and from the influence which, in spite of its failure 
in Scotland, it exercised on the final revision of the English 
book. A brief description of this Prayer Book — popularly, 
but incorrectly, called Archbishop Laud's — is now presented 
to the reader. 

To begin with its historic antecedents. A real Episcopacy 
— as distinct from what is known in Scottish history as the 
-" Tulchan Prelacy" — was provided for Scotland by the con- 
secration, in 1610, of Archbishop Spottiswood, Bishop Lamb, 
and Bishop Hamilton, for the sees of Glasgow, Brechin, and 
Galloway. Spottiswood became Archbishop of St. Andrews 
in 1615 ; and in the same year he seems to have drawn up a 
list of the wants of the Scottish Church, among which was 
included the lack of a form of Divine Service. [Grub's Feci. 
Hist, of Scotland, ii. 305.] At that time Knox's Booh of 
Common Order was used along with extemporary prayer. 
In 1616 the General Assembly at St. Andrews, under Spot- 
tiswood 's presidency, agreed to the proposal (which King 
James had expressly supported) that an uniform order of 
Liturgy should be framed, "to.be read in all kirks on the 
ordinary days of prayer, and every Sabbath-day before ser- 
mon." "The King," says Mr. Grub, "certainly intended to 

i This edition is in Latin, with English rubrics. An edition entirely in 
English was also printed by the same printer in Ihc samo year in duodecimo, 
of which a copy exists among Ant. -X Wood's bunks in the Hodl. Libr., 
No. 80S, iv. 



■2 V 



pave the way for the introduction of the English Prayer 
Book, " while many of the Ministers of the Assembly merely 
contemplated a book on the model of the Common Order. 
[Grub, ii. 375.] James determined to accustom the inhabi- 
tants of Edinburgh to the presence of the English ritual 
(which he had once rudely and ignorantly satirized) by 
establishing it in the Chapel Koyal at Holyrood, where, on 
Saturday, May 17, 1617, it was for the first time performed 
with "singing of choristers, playing on organs, and surplices," 
in the King's own presence. A celebration followed on Whit- 
sunday, when Bishop Andrcwes preached. The Dean of the 
chapel, Bishop Cowpar, at first declined to communicate 
kneeling : Laud, who was in attendance on the Court, gave 
offence by performing a funeral in a surplice ; and it was 
evident that the example of the Chapel Royal would not be 
willingly followed by the Scottish kirks. One other public 
step was taken in James's reign — the promulgation in 1620 of 
an Ordinal for Scotland — a very unsatisfactory rite, which 
ignored the Order of Deacons. But the King received from 
Archbishop Spottiswood the draft of a Liturgy, which lie 
caused to be revised by Dean Young of Winchester, and 
then returned, with marks of his own, to Spottiswood. [Law- 
son, Hist. Episc. eh. i. li>7.] 

Charles I., at his accession, resumed the project of a 
Scottish Liturgy, and carefully considered the book which his 
father had received. Bather more than a year after Laud's 
translation to the sec of London — that is, in September 1629 
— the Bishop (then just able to sit up after a severe illness) 

- See Notesand Queries, Gth S., vol. vii. p. til. 



;o6 



General HppcnDir. 



was visited by Dr. John Maxwell, one of the Edinburgh 
Clergy, who told him in the King's name that he was desired 
to communicate with some Scottish Bishops, including Arch- 
bishop Spottiswood, concerning a Liturgy for that Church. 
"I told him," says Laud [Works, iii. 427], "I was clear of 
opinion that if 1 1 i« Majesty would have a Liturgy settled 
there, it were best to take (lie English Liturgy without any 

variation He replied that he was of a contrary opinion ; 

and that not he only, hut the Bishops of that kingdom, 
thought their countrymen would he much better satis- 
fied if a Liturgy were framed by their own Clergy, than to 
have the English Liturgy put upon them ; yet, he added, 
that it might be according to the form of the English Service- 
book." Land replied, that if this were so, he would take no 
further step until he was able to see the King. This he did 
in October; Charles "avowed the sending of Dr. Maxwell, 
and the message," but acquiesced in Laud's opinion. "And 
in this condition," says Laud, " I held the matter for two, if 
not three, years at least." Maxwell, meantime, was the 
bearer of a Royal Letter to Archbishop Spottiswood, pressing 
greater conformity to the Church of England. " [Lawson, i. 
449.] 

In June 1633 King Charles was crowned at Holyrood ; 
and Maxwell appeared among the prelates as Bishop elect of 
Boss. A few days later Laud preached in the Chapel Boyal 
on the benefits of ecclesiastical conformity ; and some thought 
that this would have been a favourable time for proposing 
the reception of the English Liturgy in Scotland. But it 
appears that in this summer — otherwise memorable for Laud's 
translation to Canterbury — Charles gave way to the urgency 
of some of the Scottish Bishops for a Liturgy of their own. 
They used not only the argument from national feeling, but 
another which would have great weight with the King and 
Laud : " that, if they did not then make the book as perfect as 
they could, they should never be able to get it perfected 
after. " [Laud, iii. 343.] The King ordered an Episcopal com- 
mittee in Scotland to prepare a Liturgy, and to communicate 
with Laud, who was commanded to give his ' ' best assistance 
in this way, and work." " I delayed as much as I could," 
he says, ' ' with my obedience, and, when nothing would serve 
but it must go on, I confess I was very serious, and gave 
them the best help I could." [Laud, iii. 42S.] Bishops Juxon 
and Wren were to assist Laud. Charles, in the meantime, 
determined that nothing should be wanting for the due per- 
formance of the English ritual at Holyrood : in October 
1633 he sent orders for that purpose, one of which was, 
"that there be prayers twice a day with the quire, according 
to the English Liturgy, till some course be taken for making 
one that may fit the customs and constitutions of that 
Church." Laud also wrote repeatedly to Bishop Bellenden, 
Dean of the Chapel, exhorting him to preach "in his whites " 
on Sunday's, and otherwise to see to the due order of the 
worship. 

The compilation of the Scottish Liturgy appears to have 
occupied between two and three years. Of the Scottish pre- 
lates, some, as the Archbishop of Glasgow, were more or 
less indisposed towards the undertaking, others were 
decidedly favourable, as Lindsay of Edinburgh, who was 
afterwards denounced at the Assembly of Glasgow as "a 
bower to the altar, a dedicator of churches," and even " an 
elevator at consecration ; " Bellenden of Aberdeen, Whiteford 
of Brechin, and Sydserf of Galloway, who was pelted in 1637 
by female fanatics, and accused of Arminkinism and Popery, 
and driven into exile, where, alone of Scottish Bishops, he 
survived \mtil the Restoration. But the two chief compilers 
were Maxwell, Bishop of Ross, and Wedderburn, of Dun- 
blane. In fact, if the book were to be called after any one 
man, it should be known as "Maxwell's Liturgy." He was 
a person of much practical energy, and very obnoxious to the 
Scottish Puritans. As early as 1636, or earlier, he estab- 
lished the English ritual in his Cathedral of Fortrose, where 
he afterwards, for some time, upheld the Scottish; he was 
denounced in 163S as " a bower at the altar, a wearer of coi">e 
and rochet,'"' and as having "consecrated" Deacons. Wed- 
derburn was a Scotsman educated at Oxford, had been inti- 
mate with Casaubon, and held prebends at Wells and Ely ; 
Laud knew him personally, " wished him very well for his 
worth sake," and thought that although " a mere scholar and 
a book-man," he was certain to do good service, if "his 
heart " could be kept up. The Presbyterians denounced him 
as having, by lectures at St. Andrews, ' ' corrupted divers 
with Arminianism," and left evidence "in all the nooks of 
the kingdom, of his errors and perverseness, having been 
special penner, practise!', urgcr of our books and all nova- 



tions/' As an orthodox theologian, he had objected to the 
inadequacy of the Ordinal of 1620, and he felt very strongly 
the desirableness of making the new Service-book more per- 
fect, by conforming it in certain important points to Edward 
VI. 's first Liturgy ; for Laud cites a note of his, to the effect 
that if the forms of administering the Sacrament be left as 
they stood in that Liturgy, " the action will be much the 
shorter; besides, the words which are added since, 'Take, 
I cut, in remembrance, &c, may seem to relish somewhat of the 
Zuinglian tenet." [Laud, iii. 357.] 

Archbishop Laud himself disclaims, and with perfect justice, 
the authorship of the Scottish Liturgy, but allows that he 
took a deep interest in, and prayed heartily for, its success. 
Again, he writes, "I like the book exceeding well, and hope 
I shall be able to maintain anything that is in it, and wish 
with all my heart that it had been entertained there. " [Laud, 
iii. 335.] We find him urging on the English printers, revis- 
ing proofs, encouraging Maxwell, receiving his queries as to 
certain suggestions, and "notes " from Bishop Wedderburn, 
as to which he takes the King's pleasure, ' ' sits down seriously " 
with Bishop "Wren to consider them, remits them to Charles 
with remarks, receives back from him those which he has 
approved, and sends them to Wedderburn written in an 
English Prayer Book, April 20, 1636. [Laud, vi. 456. ] One or 
two of the points which he takes may illustrate the minute 
carefulness of his criticism. The Psalms cannot be well sung 
without a colon in the middle of each verse. As to the 
Offertory sentences, " we admit of all yours," but some 
others from the English book are recommended in addition. 
— " God be thanked," he concludes ; " this will do very well, 
and, I hope, breed up a great deal of devout and religious 
piety in that kingdom. " He asks Wedderburn to send him 
a list of desideranda which would make the Liturgy still 
more perfect, whether the times will bear them or not : he 
may find some use for them. The King himself was eager 
and painstaking ; having sanctioned a first draft of the book 
on September 28, 1634, he gave a Royal Warrant in April 
1636, for the revised form sent by Laud to Wedderburn ; and 
most of Laud's alterations were written down in his presence. 
As early as September 30, 1633, Laud had urged Spottis- 
wood to proceed strictly according to law, " because His 
Majesty had no intendment to do anything but that which 
was according to honour and justice, and the laws of that 
kingdom." [Laud, iii. 429.] And he tells us that he ever 
advised the Scottish Bishops, both in the King's presence 
and at other times, both by word and writing, " to do nothing 
in this particular but by warrant of law," protesting that, 
as he knew not the Scottish laws, he must leave the manner 
of introducing the Liturgy wholly to them. "And, I am 
sure, they told me they Mould adventure it no way but that 
which was legal." [Laud, iii. 336.] 

The misfortune was, that some of the Scottish Bishops, as 
well as Charles I. himself, appear to have regarded as legal 
what to the Scottish nation seemed an intolerable excess 
of power. Spottiswood, if we may trust the report of his 
conversation with the Earl of Rothes, relied on royal prero- 
gative as cufficient to warrant the introduction of the Liturgy, 
or indeed of any other ecclesiastical change. [Lawson, i. 519. ] 
But Maxwell took a higher line, to the effect that the 
Bishops, who ' ' had the authority to govern the Church, and 
were the presentative Church of the kingdom," had as such 
concurred with the King in introducing the Liturgy. [Lawson , 
i. 511.] Maxwell on this occasion spoke of General 
Assemblies as ' ' consisting of a multitude ; " whereas it is 
remarkable that Laud in his History expresses an opinion 
that "the Bishops trusted with this' business went not the ■ 
right way, by a General Assembly and other legal courses of 
that kingdom " [Laud, iii. 27S] ; and in letters to Strafford 
and Spottiswood, he speaks of the Bishops' " improvidence" 
in being too desirous to "do all in a quiet way," in not 
" taking the whole Council into consideration," " engaging " 
the lay lords, and "dealing with" the ministers. ."The 
Kmg," he writes, "ought to have dealt more thoroughly 
with the lords of the Council, and sifted their judgements " 
[Laud, vi. 555] ; and he proceeds to impute treachery to one 
whom he had trusted, the Earl of Traquair : an imputation 
which Collier in his History repeats [viii. 114]. The gross 
mistake of publishing the Canons, which commanded the use 
of the Liturgy, before the Liturgy itself appeared, has often 
excited astonishment. The Canons were promulgated by 
letters patent, on the ground of royal prerogative in causes 
ecclesiastical, May 23, 1635, and published early in 1636. 
The Service-book was authorized by a Royal Warrant of 
October IS, 1636, and by an Act of the Scottish Privy 



Cfje ^cottisf) Praper IBook of 1637. 



707 



Council, December 20, 1636. But although a new Ordinal, 
of which no copy is now supposed to exist, but which appears 
to have recognized the Order of Deacons, and to have had the 
form " Receive the Holy Ghost," appeared at the close of 
1636 [Grub, ii. 368], the Service-book was not actually pub- 
lished until Lent 1637. 

We may lay all due stress on the various instances of mis- 
management in this memorable transaction ; but if Charles I. 
had taken a moderate course, avoiding the display of high- 
handed authority and the appearance of English dictation, 
and laying the proposed book before the General Assembly 
and the Parliament, its chance of acceptance could not have 
been materially improved, although there might have been 
fewer outbreaks of fanatical wrath, fewer outrages in the 
name of religion. 1 The book — although, as we shall see, not 
Faultless — was, in fact, too good to be appreciated by a 
people so deeply alienated, as Mr. Grub observes [ii. 399], 
"■from what had been the common heritage of Christendom 
for fifteen centuries." Bramhall, then Bishop of Derry, 
wrote to Spottiswood that the book was " tobe envied, perhaps 
in some things, if one owned all," and agreed with Dr. Duppa, 
afterwards Bishop of Winchester, that since the first six 
centuries there had been no such Liturgy ; and Maxwell 
declared it to be "one of the most orthodox and perfect 
Liturgies in the Christian Church." But this, to the Scots, 
was no recommendation. 

Passing by the disasters which followed the attempt to 
introduce it at Edinburgh, July 23, 1637, we proceed to take 
a survey of its contents : — 

" Prefixed to it was the royal proclamation enjoining its 

use A preface followed, which made reference to the 

constant use of some prescribed order of prayer in the Church, 
to the desirableness of uniformity, and to the ' propriety of 
adhering to the English form, even as to some festivals and 
rites which were not yet received in Scotland." [Grub, ii. 
382. ] Then came some remarks on ceremonies, the order for 
the Psalms ( which were taken from the Bible version) and the 
Tables of Psalms and Lessons. "The Lessons for Sundays 
are almost precisely identical with those in the Elizabethan 

Table of 1561 The same may be said of the Holy day 

Proper Lessons, except that some First Lessons are omitted, 
and a few unimportant substitutions. " [Scottish Eccles. 
Journal, iv. 199.] By the King's express order (October 18, 
1636), six chapters from Wisdom were appointed for three 
Saints' days, six from Ecclesiasticus for three others. He 
also commanded that some names of Scottish Saints, especi- 
ally those of royal blood, and some of the most holy Bishops 
(as David, Kentigern, Colman, Columba, Palladius, Ninian, 
Margaret) should be placed in the Calendar ; no Lessons for 
ordinary days were taken from the Apocrypha, the space 
thus left being filled by a large increase of chapters from the 
Old Testament Canon. Thus, instead of our four chapters 
from Leviticus, eight were prescribed ; from Numbers, 
twenty-four instead of eighteen ; from Ezekiel, twenty-eight 
instead of nine ; and between November 22 and December 
17, fourteen chapters from 1 Chronicles, and thirty-four from 
2 Chronicles, two very important books passed over in our 
arrangement. Ecclesiastes was finished on July 27, and was 
followed by Isaiah. Jeremiah was begun on August 31 ; on 
Michaelmas Day, which had no Proper Lessons, Ezekiel was 
begun at Evening Prayer ; Hosea on October 19 ; and 
Malachi was finished November 22. Then, on December 
17, the latter chapters of Isaiah were begun again, from the 
forty-seventh onwards ; so that the sixty-sixth concluded the 
year, as in our course. The rubric before the Daily Office 
ordered that the accustomed place of the church, chapel, or 
chancel, should be used, except it should be otherwise deter- 
mined by the Ordinary ; that chancels should remain as in 
times past ; and that the " ornaments " of the Clergy should 
be such as should be prescribed by the King, according to the 
Act of Parliament in that behalf. The duty of saying the 
Daily Office, either privately or ojicnly, was laid on the 
Clergy, " except they be hindered by some urgent cause ; of 
which cause, if it be frequently pretended, they are to make 
the Bishop of the diocese, or the Archbishop of the province, 
the judge and allowcr. " 

In the Daily Office the first sentence was, "Cast away 

J In tin: Remains (if Dean Granville, of Durham, published by tlio 
fiurtees Society (Part ii. p. 117), he states that on Holy Thursday lliSIi ho 
had a conversation with Burnet, Archbishop of St. Andrews, who, " sadly 
bewailed " the want of liturgical worship in Scotland, "us also that tiny 
had not at first, alter the King's restoration, attempted to introduce the 
Liturgy of the Church of Gnglnnd, together with the Bishops: which he 
.■mil the Bishops of Scotland Were now convinced they might have done 
with as little trouble as they did the other." 



from you all your transgressions ; " and there were fewer 
sentences than in our book. The Confession was to be said 
by the people after or with the Minister. The "Presbyter" 
was to pronounce the Absolution "standing up and turning 
himself to the people, but they still remaining humbly on 
their knees." This was a considerable improvement on the 
English rubric as it then stood, ' ' the Absolution to be pro- 
nounced by the Minister alone ; " and here we may observe a 
case in which the Caroline revisers of our own book looked to 
the Scottish Service-book, although they altered "Minister" 
into "Priest," avoiding (as they avoided some other faults) 
the concession to anti-Catholic prejudice implied by the sub- 
stitution of " Presbyter. " The ' ' power and commandment " 
was said to be given to the Presbyters of the Church of God, 
the Ministers of His Gospel; but after "and His Holy 
Spirit," came a clause which might be interpreted in a 
sense which would favour Puritanism: "that we may 
receive from Him absolution from all our sins. " The twenty- 
third Psalm was substituted for the Benedicite. ' ' Presbyters 
and Ministers " were named in the third versicle before the 
Collects. The Collect for Clergy and People was called a 
prayer "for the holy Clergy." The second of our Ember 
Collects was placed before the Prayer of St. Chrysostom. 

In the Athanasian Creed one or two alterations were made 
in the English text : ' ' He therefore that would be saved, let 
him thus think," etc. " So He Who is God and Man," etc. 
Laud, writing to Wedderburn, April 1C36, had refused to 
allow any more emendations in this Creed. The Litany 
prayed for the governing of ' ' the Holy Catholic Church 
universally." 

There was a peculiar Collect for Easter Even, which has 
been the model of our present noble one, the work of the last 
revisers. It is : — 

' ' most gracious God, look upon us in mercy ; and 
grant that as we are baptized into the death of Thy Son, our 
Saviour, Jesus Christ, so by our true and hearty repentance 
all our sins may be buried with Him, and we not fear the 
grave ; that as Christ was raised up from the dead by the 
glory of Thee, Father, so we also may walk in newness of 
life, but our sins never be able to rise in judgement against us, 
and that for the merits of Jesus Christ that died, and was 
buried, and rose again for us." 

The Communion Office was in more ways than one indica- 
tive of Wedderburn's desire to return to the first Liturgy of 
Edward; and "great need there was, " said David Mitchell, 
afterwards for a few months Bishop of Aberdeen, " to return 
to it, propter Sacramentarios. [Lawson, i. 547.] Bishop 
Horsley's expressed admiration of the Scottish Communion 
Office, which is a revised form of the Office of 1637, is well 
known : he considered that it was decidedly better than the 
English Office of 1662, although the latter was "very good." 

The introductory rubric ordered that the Holy Table (which 
was never spoken of in the Office simply as the Table) should 
have "a carjset, and a fair white linen cloth upon it, and 
other decent furniture, meet for the high mysteries there to 
be celebrated," and should "stand at the uppermost end of 
the chancel or church." The Presbyter was to begin " at the 
north side or end thereof ; " our book has nothing about 
"end." He was to turn to the people when recitirg the 
Commandments, a direction not given in England until 1662. 
An anti-Sabbatarian feeling expressed itself in the words, that 
the people were to ask God's mercy for their transgression of 
the law, " either according to the letter, or to the mystical 
importance of the said Commandment : " and it is remarkable 
that the difficulty felt as to the prayer referring to the Fourth 
Commandment not only suggested this qualifying clause, but 
afterwards led many of the Non-jurors to substitute the Evan- 
gelical summary of the Law, commonly called "the Short 
Law," for the Ten Commandments. Instead of " Have mercy 
upon the whole Church," the reading was "Have mercy 
upon Thy Holy Catholic Church, and in the particular Church 
in which we live so rule," etc. 

It was expressly provided that the people should say. 
"Glory be to Thee, Lord," at the announcement of tho 
Gospel, and also, "Thanks be to Thee, Lord," at its end. 
The Nicene Creed was to bo said or suvff : this alternative 
was given in England in 1662. Tho Offertory began with 
the account, in Genesis iv. 3, of Cain and Abel. Tho thanks- 
giving of David [1 Chron. xxix. 10, si/.] was one of flic son ton cos; 
the Scottish Office, since tho revision of 175"), lias ordered it 
to be said at the moment of presenting the alms. There were 
no sentences from the Apocrypha. The alms were looselj 
called oblations (in the present English book a, distinction is 
observed), and they were to be "humbly presented on the 



7o8 



General appentrtr. 



Holy Table," an order which our present book lias adopted. 
There was another order for the " offering up and placing " of 
the Elements upon the Lord's Table ; and our present uook 
has substantially adopted this also, and has a reference to the 
Elements as " oblations " in the prayer, whereas the Scottish 
book had no such reference. The words " militant here in 
earth" were retained. Where we read, "all Bishops and 
Curates," the Scottish reads, "all Bishops, Presbyters, 
and Curates. " At a Celebration these words were added : 
"And we commend especially unto Thy merciful goodness 
the congregation which is here assembled in Thy Name, to 
celebrate the commemoration of the most precious Death and 
Passion of Thy Son and our Saviour Jesus Christ" The 
Liturgy of 1549 was not followed in its mention of the Blessed 
Virgin, the Patriarchs, Prophets, etc., nor in its commenda- 
tion of the departed faithful to God's mercy ; but other parts 
of the language of 1549 were adopted, the Prayer, after "any 
other adversity, " proceeding, as now the Scottish form does : 
" And we also bless Thy holy Name for all Thy servants who 
having finished their course in faith do now rest from their 
labours. And we yield unto Thee most high praise and 
hearty thanks for the wonderful grace and virtue declared 
in all Thy Saints, who have been the choice vessels of Thy 
grace, and the lights of the world, in their several genera- 
tions ; most humbly beseeching Thee that we may have grace 
ti follow the example of their stedfastness in Thy faith, and 
obedience to Thy holy commandments ; that at the day of 
the general resurrection, we, and all they which are of the 
mystical Body of Thy Son, may be set on His right hand, and 
hear that His most joyful voice, Come, ye blessed of My 
Father, inherit the kingdom prepared for you from the foun- 
dation of the world. Grant this," etc. It is easy to see that 
the Caroline revisers had this before them when they framed 
the commemoration of the departed servants of God for the 
book of 1662. 

The service then proceeded as it was settled in the second 
book of Edward, until the Preface, the word "blessed" 
being inserted before "Virgin" in the Christmas Preface. 
The Invitation, Confession, Absolution, Sentences, Preface, 
and Tersanctus were kept in the place which they held in the 



English rite by Laud's desire ; but the Prayer of Access was 
deferred until just befox'e Communion. The rubric before 
consecration was : — 

"Then the Presbyter, standing up, shall say the Prayer of 
Consecration, as followeth. But then during the time of conse- 
cration, he shall stand at such a part of the Holy Table, where 
he may with the more ease and decency use both his hands." 

On this it is to be observed : [1] That Laud had expressly 
required that " every prayer or other action in the Communion 
should be named in the rubric, that it might be known what 
it was, — The Prayer of Consecration, the Memorial or Prayer 
of Oblation." And until 1662 the English book had no such 
words as "the Prayer of Consecration." [2] That from 
Laud's own words [Laud, iii. 347], and from the obvious sense 
of the passage, it is plain that the celebrant was intended to 
perform the consecration standing in front of the Holy Table. 
This was objected to in Home's Master-piece, as "smell- 
ing very strongly of Popery." [Laud, iv. 495.] In reference to 
such changes, Laud argues that " the north end of the Table 
in most places is too narrow, and wants room, to lay the 
Service-book open before him that officiates, and to jdace the 
bread and wine within his reach." [Here again Laud allows 
the word "end" to stand for "side."] And [3] that this 
throws light on the present English rubric, which was clearly 
framed with the Scottish rubric in view ; and discourages 
that interpretation of it which would have the Priest stand 
before the Table only while ordering, not while consecrating, 
the Elements. 

The actual Prayer is like our own until " Hear us," except 
that it reads "which " for "who " after " Father," and also 
inserts "and Sacrifice" after " precious death " — an insertion 
not taken from the Liturgy of 1549 ; then after the words, 
"beseech Thee, "comes the Invocation, a passage of which 
Laud says {iii. 354] : "'Tis true, this passage is not in the 
Prayer of Consecration in the Service-book of England ; bat 
I tvish with all my heart it were. For though the consecration 
of the Elements may be without it, yet it is much more 
solemn and full by that invocation." The form may be com- 
pared with those of Edward's First Liturgy and the present 
Scottish Office. 



First Booh. 



1C37. 



Present Scottish. 



And with Thy Holy Spirit and word * 
vouchsafe to bl^ess and sanc>i«tify these 
Thy gifts and creatures of bread and wine, 
that they may be unto us the Body and 
Blood of Thy most dearly beloved Son 
Jesus Christ : Who in the. same night . r . 



And of Thy Almighty goodness vouch- 
safe so to bless and sanctify with Thy 
word and Holy Spirit these Thy gifts and 
creatures of bread and wine, that they 
may be unto us the Body and Blood of 
Thy most dearly beloved Son : so that we 
receiving them according to Thy Son our 
Saviour Jesus Christ's holy institution, 
in remembrance of His death and passion, 
niay be jsartakers .of the same His most 
precious Body and Blood: Who in the 
night .... 



And of Thy Almighty goodness vouch- 
safe to "bless and sanctify with Thy word 
and Holy Spirit these Thy gifts and 
creatures of bread and wine, that they 
may become the Body and Blood of Thy 
most dearly beloved Son, 



It is remarkable that early in the eighteenth century Bishop 
Pose of Edinburgh was accustomed, when using r the English 
Office of 1662, to insert this Invocation : and it became one 
of the famous Usages. The present Scottish rite, since 1755, 
has placed the Invocation after the Oblation, and, since 1764, 
has omitted the Western phrase "to us," and the sentence, 
"so that we receiving," .-etc. 

The English Office until 1662 had no directions for any 
"manual rites" in consecration. But the practice, as we 
infer from Laud's letter to Wedderburn, and from Cosin 
[ Works, v. 340], was for the Priest to take the paten and 
chalice into his hands. But the Scottish book prescribed all 
the four manual rites, just as the book of 1662, evident'y 
borrowing from it, has prescribed them. This is one of the 
most important instances of the beneficial effects of the 
Scottish book on the Caroline revision. 

After the words of Institution came, " Immediately after 
this shall be said the Memorial, or Prayer of Oblation as fol- 
loweth : " 

"Wherefore, Lord and heavenly Father, according to 
the institution of Thy dearly beloved Son our Saviour Jesus 
Christ, we Thy humble servants do celebrate and make here 
before Thy Divine Majesty, with these Thy holy gifts " [here 
the present Scottish Office, since 1743, has added "which we 
now offer unto Thee ; " an express oblation in this place being 



l It secnis certain that by " word " is meant the words of Institution. 



one of the greater ".Usages," and ranking as such with the 
Invocation of the Holy Spirit, the mixed cup, and the non- 
exclusion, to say the least, of prayer for the departed ;] x 
"the memorial which Thy Son hath willed us to make; 
having in remembrance His blessed Passion," [the present 
Scottish adds, "and precious Death,'] "mighty Resurrection, 
and glorious Ascension ; rendering unto Thee most hearty 
thanks for the innumerable benefits procured unto us by the 
same." [Here the present Scottish inserts the Invocation. ] 
"And we entirely desire Thy Fatherly goodness," etc., as in 
our present book down to ' ' humbly beseeching Thee, " when 
following the book of .1549, it proceeded, "that whosoever 
shall be partakers of this Holy Communion may worthily re- 
ceive the most precious Body and Blood of Thy Son Jesus 
Christ, and be fulfilled with Thy grace and heavenly benedic- 
tion, and made one body with Him, that He may dwell in 
them, and they in Him. And although we be unworthy," 
etc. , as in the present English. Then came the Lord's Prayer ; 
Laud, it may be added, having thoroughly approved the 
placing of it and -of the Prayer of •Oblation before the Com- 
munion. Then the Prayer of Access ; and then the Com- 
munion, the Bishop or the celebrant being ordered first to 
receive, and then to administer to the other Clergy, " that 
they may help him that celebrateth " .(as it then stood in the 



1 Of those four usages the book of 1637 sanctioned only one, the Invoca- 
tion. 



C&c 3frtstf) Prater 15ook. 



709 



English book, ' ' that they may help the chief Minister ") "all 
humbly kneeling : " the English book then had no such ad- 
verb ; "meekly" was added in 1662. The Benediction, 
" the Body of our Lord," etc. (which was much objected to 
by the Puritans, as suggestive of transubstantiation !) was to 
be said by the Celebrant himself when receiving, and to be 
followed by Amen ; and the "Take and eat this," "Drink 
this," which had been first inserted in 1552, -were, according 
to Wedderburn's request, omitted. Laud writes, "/ see no 
hurt in the omission of those latter words, none at all. And 
if there be any, it proceeded not from me." [Laud, iii. 357.] 

After the administration, the Celebrant was to cover the 
remains of the Sacrament " with a fair linen cloth or cor- 
pond : " no such rule then existed in the English book, but 
it was adopted — excepting the word "corporal," and with 
the addition of the word "reverently" — in 1662. The Col- 
lect "Almighty and everliving God "then followed, as in the 
English book ; the strange error which from the first book 
downwards had made this prayer, while addressing the 
Father, speak of "Thy mystical Body," was not corrected. 
The Office was concluded by the Gloria in Excelsis and the 
Blessing. Among the rubrics after it there was a direction 
that after service what had been collected from the people 
should be divided in the presence of the Presbyter and church- 
wardens ; half was to be for the Presbyter's use, "to furnish 
him with books of holy divinity ; " half for purposes of piety 
and charity within the parish. There was also a careful pro- 
vision, — which did not then exist in the English book, but 
was adopted in 1662, — for the prevention of irreverent use of 
the consecrated remnants. To this was added : " And to 
the end there may be little left, he that officiates is required 
to consecrate with the least ; and then, if there be want, the 
words of consecration may be repeated again, over more 
either bread or wine ; the Presbyter beginning at these words 
in the Prayer of Consecration : 'Our Saviour, in the night 
that He was betrayed, took ' " etc. This provision was also 
adopted, and made somewhat more definite, in 1662. The 
last rubric provided that every parishioner shall communicate 
at the least three times in the year, "of which Pasch or 
Easter shall be one ; and shall also receive the Sacraments 
and other rites according to the order in this book appointed." 
This, excepting the word Pasch, which was a peculiarly 
Scottish term for Easter, was then the language of the English 
book ; but the Scottish omitted the rale about parishioners 
reckoning at Easter with the parson, vicar, or curate, etc., 
and paying all ecclesiastical dues. 

The only features in the Occasional Offices worthy of special 
notice are the following. In the first prayer at Public Bap- 
tism, before the entreaty that God would mercifully look 
upon these children, came the sentence, " Sanctify this foun- 
tain of Baptism, Thou Which art the Sanctifier of all things." 
The first book had placed this sentence, together with a 
signing of the Cross, in a Collect beginning, " most merci- 
ful God, our Saviour Jesu Christ," which, with other prayers, 
was to be said after the water in the font had been changed, 
and before any child was baptized therein. Bucer had ob- 
jected to this; "his fear was, lest it should engender the 



idea, that into the Elements themselves there was infused 
some magical efficacy." [Wilberforce on Holy Bapt. p. 247. J 
His objection, however unreasonable, had led to the omission 
of the benediction of the water in the second book : and the 
compilers of the Scottish Service-book resolved to return to 
the precedent of 1549, and to borrow from its elaborate bene- 
dictory Office one sentence which should represent the idea, 
and might be inserted in the actual Order of Baptism. This 
was one of the points which gave great offence ; it was a 
"consecration of holy water." And in the prayer before 
administration, " Almighty everliving God," which had stood 
at the end of the benedictory form of 1549, the reading was, 
" this water, which we here bless and dedicate in Thy Name 
to this spiritual washing." The Caroline revisers substantially 
imitated this when they inserted the clause, " Sanctify this 
water," etc., into the latter of these two prayers. 

The Commination address was to be heard by the people, 
"sitting and attending with reverence," a direction not 
found in the English book. 

Such was the Service-book of 1637. Its history, to the 
thoughtful Churchman, is suggestive of much hope and com- 
fort. After all the learned labour and devout solicitude 
bestowed upon it, after all the prayers made for its success, 
it comes forth associated with all that could most deeply pre- 
judice the people of Scotland in its disfavour ; it is made 
the occasion of sacrilegious outbreaks ; it is spurned and de- 
nounced, with prayers that God would "confound " it ; and 
it virtually kindles the first flame of civil war. Those who 
have been most heartily interested in it have to mourn, as 
Laud did, over the failure of their hopes, and to prophesy 
that Scotland "will one day have more cause" than them- 
selves for sorrow. [Laud, iii. 33S.] Bishop Wedderburn, 
driven, like most of the Scottish prelates, to seek a refuge 
out of Scotland, dies at or near Canterbury, in 1639. [Lawson, 
611.] Bishop Maxwell, appointed by the King to Irish sees, 
plundered and wounded by Romanist insurgents, dies Arch- 
bishop of Tuam, February 14, 1646 — being found lifeless on 
his knees ; an end, surely, not unfitting for one who had so 
laboured to promote God's worship. Years pass away ; the 
Restoration arrives, and the Church of England has to re- 
settle her Prayer Book. In this work the ill-fated Scottish 
Prayer Book is unexpectedly and manifoldly influential ; it 
assists the orthodox Caroline revisers to raise the tone of the 
English book, by various significant though gentle alterations, 
and in this way it materially strengthens the hold of Catholic 
belief and devotion on the hearts of the English race. In 
Scotland, indeed, the restored Church, for the most part, 
worships without a Liturgy ; but when disestablished in 1689, 
after some years, it adopts from the book of 1637 a Commu- 
nion Office which, passing through several revisions, becomes 
the known standard of a deeply earnest churchmanship, 
imparts one of its main features to the American rite, and 
may yet, in God's Providence, do a work for Faith and Unity. 

"Then I said, I have laboured in vain, I have spent my 
strength for nought, and in vain : yet surely my judgement 
is with the Lord, and my work with my God." [Isa. xlix. 
4.] \Y. B. 



III. 



THE IRISH PRAYER BOOK. 



The introduction of the Revised English Prayer Book into 
Ireland after the Restoration was effected, not merely by 
royal authority, or as an act of servile imitation and compli- 
ance, but as the result of deliberate and careful consideration 
on the part of the Convocation and Parliament of that king- 
dom. Among the MSS. of Archbishop King preserved in 
Trinity College, Dublin, is a volume containing the journals 
of the Irish Convocation in 1661 — 1665, from winch it appears 
that in August and September the English book was examined 
by both Houses separately, and approved, the Lower House 
recommending the addition of Forms of Prayer for the Lord- 
Lieutenant and for October 23. In November they resolved 
that an Act of Parliament should be asked for, enjoining the 
use of the book on the Irish Church : but, from some unknown 
causes, the procuring such an Act was delayed for nearly four 
years. 1 At length, on January 17, 166$, the Bill for TJnifor- 

1 See "The Irish Convocation of 1C01," an article [by Rev. J. C. Cros- 
tbwaite] in the Irish Ecclesiastical Journal lor December 1848, vol. ii. pp. 
2:10 292. 



mity was read for the first time in the House of Commons; 
after the second reading, on February 1, it was referred to a 
committee, which reported that alterations were necessary in 
regard to dates which had already elapsed, and one or two 
other minor points. A new Bill was consequently introduced 
on May 18, 1666, which passed the House of Commons on 
May 22, and the House of Lords in duo succession, ami 
received the Royal Assent on June 18. 

The English Prayer Book is therefore the Prayer Book also 
of the Irish Church by its own free adoption. But it con- 
tained, and still in a lessor degree contains, several additions 
which render it a distinct book, and which wo now proceed 
to point out in brief detail. 2 

2 The original MS. of tlio Irish Hook is fortimali'ly slill preserved in tlio 
Rolls Office in Dublin ; it was edited by Archibald J. Stephens, Esq., in 
1 s hi bo, in Hue' vols, for the Ecol. Hist, Soc, with full ami elaborate his- 
torical introductions. A valuable sketch of the history of tlio Irish book, 
by Rev. W. Keatinge Claj , B.D., is to bo found in the British Magazine for 
December 1840, pp. 001-029. 



IO 



General appentrir. 



I. In 10(12 an Act of the Irish Parliament was passed (14 
& 15 Car. II. c. xxiii. ) which ordered that October 23 he 
yearly kept as a day of thanksgiving for the discovery of the 
conspiracy to seize Dublin Castle and murder all the Protes- 
tants in 1041, which was revealed, as the Act states, not 
many hours before the time appointed for its execution, by 
Owen O'Connelly, "a meer Irishman," who had been brought 
up as a Protestant. 1 This Act ordered that Morning Prayer 
should be offered in all churches, without prescribing any 
particular form of thanksgiving ; but on November 11th in the 
same year the Irish Convocation, in a declaration of accept- 
ance of the revised English Liturgy, ordered that a new 
service be prepared for this day, as well as a Prayer for the 
Lord-Lieutenant. - 

Considerable delay ensued in the preparation of the form, 
and the execution of the necessary formalities for giving it 
legal sanction, as well as in the extension of the Act of 
Uniformity to Ireland. In a letter from the Marquis of 
Ormonde, as Lord-Lieutenant, to the Eai-1 of Arlington, dated 
at Dublin, July 7, 1666 (preserved amongst Carte's MSS. in 
the Bodleian Library, vol. li. p. 129) we read, "The Lord 
Primate [Margetson] brought me the enclosed draught of a 
warrant for the King to signe, whereby certain prayers fitted 
for this kingdom are ordered to be added to the Booke of 
Common Prayer, which cannot be printed till his Majestie 
shall please to send the warrant signed." These prayers are 
consequently not found in the MS. Book of Common Prayer 
attached to the Irish Act of Uniformity, that Act having 
received the Royal Assent on June 18, 1666, nor is October 
23 mentioned there in the Calendar, in the list of "Certain 
solemn days." The warrant, however, for which the Primate 
asked was issued on August 15 ; and the service for October 
23 consequently appears in the first Irish edition of the 
revised Common Prayer, which was published in the same 
year (1666), printed by John Crook at Dublin, in quarto; 3 
although the service seems to have been added here after the 
rest of the volume (which was jjrinted at different times) had 
been finished. 4 

On the accession of George I. all the State Services were 
revised by the Irish Bishops, for the sake of bringing them 
into accordance with the English altered versions of those 
which were in joint use, and the five (together with the 
prayers for the Lord-Lieutenant) were then reissued by a 
warrant from the King in Council, dated November 3, 1715. 

This form retained its place in the Prayer Books in use in 
-Ireland (although since the Union it was not mentioned in 
the Order in Council prefixed to the State Services) until the 
discontinuance of the State Services in England, when the 
observance of the day was abrogated by the same statute 
which abolished three of the English State holidays, viz. 22 
Vict. c. 2, which received the Royal Assent March 25, 1S59. 
The abrogation, however, was not conducted according to the 
constitutional course which was followed with reference to 
the English Offices. No Irish Convocation was summoned 
to consider the matter ; and a service which rjossessed the 
authority of the Church as well as. of the State was abolished 
by being included in a Bill which originally was contemplated 
only with regard to the three days, the disuse of the Offices 
for which had been recommended by the English Convoca- 
tion, and enjoined by Royal Warrant of 17th January 1859, 
pursuant to previous addresses from the Houses of Parlia- 
ment. 

II. The Prayer for the Lord-Lieutenant still used in the 
Daily Service, after that for the Royal Family, appears in 
the MS. Book of Common Prayer, but, strange to say, is 
omitted in the first printed edition. This appears to shew 
that the earlier portion of that book was printed before the 
passing of the Irish Act of Uniformity to which the MS. was 
annexed. The prayer thus authorized by the three Estates 
of the Realm is the second of the two prayers which are 
printed in the present Irish editions, the first of these having 
been added (without any apparent reason) by the authority 

1 The observance of the day had t>een enjoined twenty years previously 
by "An Act of State made by the Lords Justices and Council of Ireland," 
November 23, 1642, which was printed by Bladen at Dublin, at the same 
date. But the subsequent troubles had of course prevented the carrying 
out of this Ordinance. A copy of it is to be found in the King's Inn 
Library at Dublin, with the press-mark, N. 8, 16a. [Ex inform. J. P. 
Prendergast, Esq.] 

2 Stephens' Introd. to the Irish Prayer Book, vol. i. p. xc. 

3 Only one copy of this edition is known to be extant, which was in 
the library of the late Earl of Charlemont. At the auction of that collec- 
tion in 1S65 it was sold for £5, 10s., and is now in the British Museum. 

* Dr. Elrington in Stephens' Irish C. P., vol. i. exxiii., British Maqazine, 
1S46, p. 619. 



only of an Order of the King in Council, dated November 3, 
1715. The following words, which originally formed part of 
the commencement of the other prayer, "by Whose will, 
providence, and Spirit powers are ordained, governments 
established, and diversities of administrations are dispensed," 
are found omitted in Prayer Books printed in 1700 and 1710, 
as well as in all later editions, an omission which probably 
commenced at the accession of William III. 

A " praier for the Lord Deputie " is found in the earliest 
Irish Prayer Book, printed at Dublin in 1551, and is said to 
have continued in use, but with several variations, until the 
passing of the Act of Uniformity in 1666. 

III. Another form peculiar to the Irish book is that "For 
the Visitation of Prisoners," consisting of three Offices, one 
to be used when " a prisoner is confined for some great or 
capital crime," another when "a criminal is under sentence 
of death," and a third "for imprisoned debtors." These 
were prepared in the Convocation held in Dublin in 1711, and 
were printed and annexed to the Prayer Book, " pursuant to 
Her Majesty's directions,"' by a warrant of the Lord-Lieu- 
tenant and Council, dated April 13, 1714. 

IV. "A Form of Consecration, or Dedication of Churches 
and Chapels, according to the use of the Church of Ireland," 
followed by "An Office to be used in the Restauration of a 
Church," and "A Short Office for Expiation and Illustration 
of a Church desecrated or prophan'd " appears in the quarto 
edition of the Prayer Book printed by John Crook in 1700, 
and in subsequent folio editions printed by Grierson. These 
forms were reprinted from an edition printed separately by 
the former printer in 1666, but it is not known by whom they 
were prepared, or by what authority they were annexed to 
the Prayer Book. Although not now attached to the book, 
the Form of Consecration is that which is still in use. 

V. In the quarto edition of 1700 and the folio of 1721, the 
following unauthorized additions are also found : [1] "A Form 
for receiving lapsed Protestants, or reconciling converted 
Papists to our Church," which is said to have been written by 
Anthony Dopping, Bishop of Meath, and which was first 
printed separately in 1690 ; and [2] the Commemoration 
"Prayers for the use of Trinity College, Dublin." A Form 
of Bidding Prayer was prepared and enjoined by decree of 
Convocation of February 5, 1662 ; 5 but it is not known how 
far its use was observed, or when it was discontinued." 

W. D. M. [a.d. 1866.] 

The foregoing account of the Prayer Book of the Church of 
Ireland is now the history of an obsolete book. The Dis- 
establishment effected in 1870 necessitated some verbal 
alterations, and the opportunity was taken of using the new 
machinery of a free and general Synod for the carrying out 
of a revision of the whole Prayer Book. Into the history of 
this work and of the controversy which raged about it, it is not 
our part to enter ; suffice it to say that it lasted for six years, 
that the most revolutionary changes were at first advocated 
and temporarily carried, but that delay fortunately enabled, 
by God's blessing, wiser counsels and calmer judgements to 
prevail, while time brought tardy repentance to not a few of 
the would-be reformers. At length, in 1877, the revised book 
received the final approval of the Synod, and was published 
with the old title as ' ' according to the use of the Church of 
Ireland." A Preface (said to be written by the Rev. Dr. Sal- 
mon, Regius Professor of Divinity in Trinity College, Dublin) 
is prefixed, which points out in temperate and judicious 
language the principal changes in the Communion, Visitation, 
and other Offices, and the reasons for making no change 
in those for Baptism and Ordination. Omittmg minute 
verbal alterations, the following are the most noteworthy 
distinctive features of the book : — 

1. The Apocrypha is entirely omitted from the Lectionary. 

2. The Ornaments rubric is omitted ; and several new 
rubrics give sanction to variations in the form and order of 
services, and to the use of the Irish language, or any other 
language better understood by the people. 

3. Psalm cxlviii. may be said in p'lace of the Te Deum or 
Benedicite. 

4. The Prayer for the Lord-Lieutenant (slightly altered 
from the second in the old book). 

5. A Collect from the end of the Communion Service may 
be substituted for the Third Collect at Evening Prayer. 

6. The rubric before the Creed of St. Athanasius is alto- 
gether omitted. 

7. Prayers for unity (from the Accession Service), in the 

5 Printed in Irish Eccl. Journ., ubi svpra, p. 291, and Brit. Mag. xxx. 613. 



Cbe 31ri,sf) Prater IBooK. 



1 1 



time of common sickness, for a sick person, for the Rogation 
L>ays, for New Year's Day, for Christian Missions, for the 
General Synod, and one to he used in Colleges and Schools, 
are inserted among the Occasional Prayers, and a thanks- 
giving for a sick person's recovery among the Occasional 
Thanksgivings. 

8. Rubrics provide that the Collects, Epistles, and Gospels 
for Ash Wednesday, Good Friday, and Ascension Day shall 
always be used although other days may concur ; and that 
the Office for Ascension Day shall serve until the Saturday 
evening following. 

9. Double Collects, Epistles, and Gospels are provided (as in 
Edward VI. 's first book) for Christmas Day and Easter Day ; 
the Christmas Collect is from the Sarum Missal, " In vigilia," 
and the Easter Collect from the Sarum Breviary. 

10. The second rubric before the Order for Holy Com- 
munion is altered, and the third omitted. 

11. The Prayers for the Queen may be omitted after the 
Commandments. 

12. The Ascriptions of Glory and Thanks before and after 
the Gospel are authorized. 

13. The placing of the Bread and Wine on the Holy Table 
at any time, before the Oblation in the Prayer for the Church 
Militant is allowed. 

14. The words "condemnation" and "judgement" ai'e 
substituted for "damnation" in the Warning and in the Ex- 
hortation. 

15. The Priest is ordered to say the Prayer of Consecration 
" standing at the north side of the Table." 

16. The Gloria in Excelsis is to be said standing. 

17. An additional optional Collect is added among those 
to be said after the Prayer for the Church Militant, and one 
which may be used when the latter is not said. 

18. The minimum number of Communicants is reduced to 
two ; and provision is made for saying, with the licence of 
the Ordinary, the words of administration to a number of 
communicants at once. 

19. No change is made in the Baptismal Office beyond 



allowing parents to be sponsors, and one sponsor to 
suffice. 

20. In the Catechism the following Question and Answer 
are added (from the 28th Article): "Question. After what 
manner are the Body and Blood of Christ taken and received 
in the Lord's Supper? Answer. Only after a heavenly 
and spiritual manner, and the mean whereby they are taken 
and received is Faith." 

21. Some verbal changes are made in the Marriage Service, 
and a Collect and the Apostolical Benediction added at the end. 

22. The Absolution from the Communion Office is inserted 
in the Visitation of the Sick in place of its own, and a 
prayer added for a sick person when recovering. 

23. In the Burial Office there is the alternative Lesson of 
1 Thess. iv. 13-18 ; and the thanksgiving for the delivery of 
the deceased jierson from the miseries of this world is omitted. 

24. In the Commination the wish for the revival of obsolete 
discipline is omitted, and the word "penance" is changed to 
"repentance." 

25. In the Ordinal no change is made beyond the omission 
of the Oath of Supremacy. 

26. The Service for the Queen's Accession is shortened. 

27. Forms are added [1] for the first Sunday in which a 
Minister officiates in a new cure ; [2] for Harvest ; [3] for the 
Consecration of a Church, and [4] of a Churchyard or other 
Burial-ground ; [5] for the Visitation of Prisoners (which is, 
with one or two small alterations, the same as that in the 
former book). 

The Thirty-nine Articles and the Table of Kindred and 
Affinity ; and (but as no part of the book) fifty-four Canons 
enacted in 1871 and 1877, in which are stringent restrictions 
on the use of vestments, postures, and gestures ; and pro- 
hibitions of the ringing of any bell during service, of stone 
altars, lights at the Communion Table, or elsewhere, except 
when necessary for giving light, crosses on or behind the 
Communion Table, the use of the Mixed Chalice or Wafer 
Bread, elevation of the Paten or Cup, Incense, and Processions. 

W. D. M. [a.d. 18S3.] 



And I saw a new heaven and a new earth : for the first heaven and the first earth were passed away ; 

AND THERE WAS NO MORE SEA. And I JOHN SAW THE HOLY CITY, NEW JERUSALEM, COMING DOWN FROM GOD OUT OF 

heaven, prepared as a bride adorned for her husband. .... and i saw no temple therein : for the lord 
God Almighty and the Lamb are the temple of it. And the city had no need of the sun, neither of the 
moon, to shine in it : for the glory of god did lighten it, and the lamb is the llght thereof. 



INDEX AND GLOSSARY 



Abgarus, King of Edessa, his cure and 

conversion, 325. 
Ablution, the ceremonial rinsing of the 
Chalice after the Celebration of 
Holy Communion. It is done with 
wine and water, which are reverently 
drunk by the Priest. [See sixth Rub- 
ric after Communion Office, 398.] 
Abolition of early Liturgies of Europe, 

346. 
Absolution, the priestly act whereby 
the pardon of God is conveyed to peni- 
tents. Also the form of words em- 
ployed. 
Absolution in Communion Office, 381 ; 
in Mattins and Evensong, 183, 381 ; 
Manual Sar. on, 468, n. 1 ; of Sick, 
467 ; power of, when first stated, 664, 
691 ; form of conveying power of, 691. 
Abstinence, a moderated kind of Fast- 
ing- 
Accession Service, 119, 572 n., 704. 
Accessories of Divine Worship, Compari- 
son of Rubrics, 64 ; the Reformers' 
standard in the time of Elizabeth, 
63. 
"Accustomed duty " to Priest and Clerk, 

453. 
Act authorizing drawing np of the Eng- 
lish Ordinal, 660 ; same repealed, 661 ; 
authorizing use of Ordinal 1566, 662. 
Act 5 Geo. IV., Omission of Burial Office, 

476. 
Act 22 Vict., repealing the State Services, 

704. 
Acta Sanctorum, 127. 
Acts of Queen Mary repealed, 84. 
Acts of Uniformity, Edw. VI. [1549], 84; 
[1552], 84 ; Eliz. [1559], 84 ; Charles 
II. [1662], SS ; Vict. [1872], 93 ; what it 
empowers the Sovereign to authorize, 
82 ; 14th Charles II. and Canons, 67. 
Admission of Catechumen, how repre- 
sented in our Office, 409. 
Admonition before Marriage, 450. 
Adoption included in New Birth, 406. 
Adullam, Cave of, 555, 643. 
Adults, Baptism of, 424. 
Advent "O Sapientia " Antiphon, 249; 
Ember days, 248 ; First Sunday — 
what is represented, 246 ; Fourth Sun- 
day — alteration in the Collect, 249 ; 
genera] principle of its observance, 
that of our own Church, 245 ; how 
kept in the Eastern Church, 245 ; how 
observed anciently by the " Religious," 
246 ; its observance primitive under 
another name, 245 ; said to be insti- 
tuted by St. Peter, 245 ; observed as a 
Lent, 245 ; Rule for finding, 116, 245 ; 
Epistles and Gospels for Wednesdays 
and Fridays, 246 ; as a preparation for 
Christmas, 246 ; Second, events pre- 
ceding it, 596 ; period of, 592. 
Advents of the Lord, 548. 
Advertisements and Injunctions of Queen 

Elizabeth, 64, 65. 
AZtfric, Injunctions on vernacular teach- 
ing, 3 ; Canons of, on Communion of 
Sick, 472. 



Affusion, the pouring of the water on 
recipients of Holy Baptism, as distin- 
guished from Aspersion or Sprinkling. 
[See Immersion.] 
Affusion, Baptism by, 404, 416. 
" After," its Liturgical sense, 182. 
Agatha, St., 136. 
Age, Canonical, for Ordination, 665, 

673. 
Agnes, St., Benediction of lambs at her 
Church, 132. 

Aholiab, his inspired wisdom given for 
Ceremonial Worship, 45. 

Aidan, St., 128, 140. 

Aisle, the side or wing of a Church, 
separated from the Nave by the arcade, 
i.e. the piers and arches. 

Alb, or Albe, the close-fitting white 
linen tunic or coat worn by the Priest 
and his assistants at the celebration of 
Holy Communion, 79. 

Alban, St., the first recorded British 
Martyr, 152. 

Albanopolis, Martyrdom of St. Bartholo- 
mew, 337. 

Alcuin, Quotations from, on Candlemas, 
326. 

Alderson, Baron, on jjublication of banns, 
447. 

Aless, Translator of the Prayer Book into 
Latin, 20. 

Alexandria, St. Mark martyred there, 
330 ; catechetical school of, 428 ; Lit- 
urgy of, 345 ; use of " Missa Sicca " at, 
397. 

Alexandrine Manuscript and the Te 
Deum, 190. 

"All conditions of men," Prayer for, its 
authorship and intention, 238. 

" All holy Martyrs' " Festival, 302. 

All Saints' Festival, 341 ; Sarum Psalms, 
516, 530, 543, 5S1, 583, 585, 594, 603, 
620. 

Allegation of impediment at time of Mar- 
riage, 451. 

Allegiance, Oath of, required of Bishops 
in Greek Church, 696. 

Allegiance and Conformity, Declaration 
of, in Act of Uniformity, 89. 

' ' Alloweth," old word for "approves and 
accepts," 411. 

Almanacks, Prohibited times for Mar- 
riage in, 447. 

Alms, Offering of, 378. 

Alphabet Psalms, 616-623. 

Alphege, St., 144. 

Altar, the "Table of the Lord," where- 
on the Christian Sacrifice of the Euch- 
arist is offered to God. 

Altar, a term properly applied to tile 
Lord's Table, 357, 370 ; early names 
for, 357 ; of stone or wood, 357 ; 
wooden in Eastern Church, 357 ; in 
private house, 357 ; its position and 
decorations in primitive times, 357 ; of 
St. Peter at Rome, 357 ; of St. Cuth- 
bert at Durham, 357 ; the, seen by St. 
John, its arrangement, 47 ; rails, 370. 

Altar-lights, 357. 

Alterations at the Revision of 1559, 2.'! ; 



Alterations in 1661 — principles o:i 
which the Convocation acted, 98. 
Amalarius, his use of the Benedictuo, 
194. 

Amalgamation of Offices for Private and 
Public Baptism, 423. 

Ambrose and Augustine, SS., and the 
Te Deum, 189. 

Ambrose, St., on Amen after Prayer of 
Consecration, 390 ; on Benediction of 
Water, 414 ; on Burial, 475 ; case of 
private Celebration, 473 ; on Confir- 
mation, 437 ; tradition respecting him, 
144 ; excommunicates the Emperor — 
introduced Metrical Hymns, 144 ; his 
influence over Western Church Music, 
55 ; his writings — contests with Heresy 
— saying attributed to him, 144 ; on 
Marriage, 446 ; on Prayer of .Invoca- 
tion in Confirmation, 442 ; on trine 
immersion, 404 ; what he says of the 
Psalms, 499. 

Ambrosian Rite, 144, 221, 345. 

Amen after Lord's Prayer, 185 ; after 
Prayer of Consecration, 390 ; on re- 
ceiving consecrated Elements, 392. 

American Church, Burial Office of, 482 ; 
Prayer Book, 42 ; Prayer Book, its 
variations from that of England, 42 ; 
Liturgy in extenso, 368 ; Liturgy re- 
ferred to, 350, 373, 375. 

Amice, one of the minor Eucharistic 
vestments, 79. 

Amphibalus sheltered by St. Alban, 152. 

Ampulla of St. Remi, at Rheims, 16S. 

Anabaptism, its growth during the Great 
Rebellion, 98 ; rendered baptism of 
Adults necessary, 424. 

Anabaptist heresy protested against, 411. 

Anaphora, the most solemn portion of 
the Eastern Liturgy, beginning with 
the Sursum Corda, and including the 
Consecration, 340. 

Ancient Customs in Baptism, 408, 412. 

Ancient English Collects, 5, 214, 237, 
300, 302, 305, 328, 33S. 

Ancient English Exhortation at Com- 
munion, 382 ; at Baptism, 419 ; at 
Marriage, 450. 

Ancient English Questions and Exhorta- 
tions in Communion of Dying, 464. 

Ancient English Service of Aspersion, 6. 

Ancient English version of Niceiie Creed, 
375. 

Ancient English versions of Lord's 
Prayer, 5; of Apostles' Creed, 212. 

Ancient Form of Confession, Misereatur, 
and Absolution, 184. 

Ancient Offices for Churching of Women, 
4S6. 

Ancient precedent for the Thanksgiving 
after Baptism, I IS. 

Andrew, St., affecting words at his 
crucifixion, 321 ; his festival, ,'!•_'."> ; 
his History, 324 ; his labours and mar- 
tyrdom, 321 : patron of the Scotch and 
Russian ( Ihurches, 321. 

Andrewes, Bishop, on catechizing, 430 ; 
mi Churching of Women, 487; on 
Eucharistic Commemoration of De- 



714 



JjnDcr anD Glossary. 



parted, 394; on the Absolution, 184 ; 
suggestion as to the sentences, 181 ; 
on meaning of Kar-qxtu, 428 ; on Offer- 
ings at Church ings, 488 ; quotation, 
227 ; used Wafer Bread, 398. 

Angel, primitive name for Bishops, 657. 

Angelical Hymn, 395. 

Angels, why commemorated, 339; their 
names, 339 ; their presence at the Holy 
Eucharist, 3S7. 

Anglican Communion, aspect of, as re- 
gards Ornaments, towards the rest of 
Christendom, 74. 

Anne, St., mother of Blessed Virgin 
Mary, 156. 

Aunotine Easter, 293. 

Annunciation, The, mentioned by many of 
the earliest writers, 329. 

Anointing op the Sick, an Apostolic 
practice of which Extreme Unction is 
declared in the Articles to be a "cor- 
rupt following." [See Visitation of the 
Sick, 460, 470.] 

Anointing at Baptism in Sarnm rite, 416, 
Orig. ; Prayer Book of 1549, 416, n. ; 
Office of 1549 for, 470 ; Oil, 544. 

Anselm, St., "I put Thy precious Pas- 
sion," etc., 465. 

"Answer " of all the people, 187. 

Anthem, a musical composition sung 
after the Third Collect at Mattins and 
Evensong. The term used to be ap- 
plied to the Canticles. [Rubric before 
Venite exultemus.] 

Anthem, Form of the word, in various 
languages, 60. 

Anthem or Hymn, valuable Auxiliaries, 
62 ; how they may popularize Church 
doctrine, 62 ; should respond to the 
service of the day, 62. 

Anthem, in Burial Office, 480 ; in Visita- 
tion of Sick, 461 ; its proper place in 
the Service, 61 ; not rubrically recog- 
nized till 1661, 61 ; Synonym for Anti- 
phonal, or Responsive Music, 60 ; to 
what we owe the modern ones, 60. 

Anthems, in the Injunctions of Edward 
VI., 13. 

Anthymn, mistake of Barrow and John- 
sou, 60. 

Antichrist, instrument of the Evil One, 
642; City of, 547 ; Church of, 560; final 
contest with him, 574, 575 ; ten king- 
doms of, 585 ; Antichrist prefigured by 
Sehon, Og, etc., 638 ; subjugation of, 
509, 594, 596 ; types of, 551. 

Antichristianism, a compromise, 511. 

Antioch, a great intellectual and theo- 
logical centre, 54; its early Church 
Singing and Music, 54. 

Antiphon of the Litany, 576 ; at burials 
in Mediaeval Church, 481 ; Salvator 
mundi in Visitation of Sick, 469 ; Ne 
reminiscarte in Visitation of Sick, 461. 

Antiphonal Singing, its early introduc- 
tion, 54 ; structure of Psalms, 636. 

Antiphons as examples of the use of Holy 
Scripture in Acts of Adoration, 249 ; 
for third and fourth weeks in Advent, 
249. 

Anti-ritual party, 1564-65, Remonstrance 
of the Queen, 65. 

Apostles and Evangelists, Sarum Psalms, 
516, 530, 543, 546, 558, 560, 598, 600, 
615, 617, 620, 632, 640. 

Apostles, succession of Ministry from, 
655 ; Bishops ordained by, 657 ; insti- 
tution of the Order by our Lord, 655 ; 
power and authority of, 655 ; the three 
chosen ones pillars of the Church, 254; 
mystically signified by stars, 638 ; 
their office as rulers foretold, 566 ; 
their tribes, 565 ; care for the faith of 
their converts, 196. 



Apostolate, in substance an Episcopate, 
655. 

Apostolic Christianity, how it reached 
Britain, 1; "hours of prayer," con- 
stitutions quoted, 177 ; usages in Holy 
Eucharist, 344 ; practice of Confirma- 
tion, 437. 

Apostolical Constitutions on Benediction 
of Water, 414 ; forbade single immer- 
sion, 404 ; on Gloria in Excelsis, 395 ; 
on Lord's Prayer after Baptism, 418. 

Apostolical Succession, Scriptural autho- 
rity for, 657 ; Patristic authority for, 
657 ; of Church of England, 656, 668- 
672. 

Appendix to Burial Office, 483 ; to Com- 
munion Office, 361 ; of four Prayers to 
Visitation of the Sick, 460, 470. 

Apron, Bishop's, a short cassock, so 
called from having all cut away except 
what is sufficient to cover the front of 
the person from the neck to the knees. 

Archbishop of Canterbury, legatus natus, 
446 ; his apostolic descent, 668-672. 

Archdeacon, duties of, in connection with 
Ordination, 674, 683. 

Arian Form of Baptism, 403 ; heretics, 
their alteration of the Gloria Patri, 
186. 

Arius, Heresy of, 217. 

Aries, Council of, on Lay Baptism, 404. 

Armenian Church, their time of observing 
Christmas, 257. 

Article XXV., on Marriage, 458 ; on 
Sacraments, 435 ; XXVI. and XXXI. 
on Eucharistic Sacrifice, 390 ; XXVII. 
on Infant Baptism, 407; XXVIII., 
explanatory of "Black" Rubric, 399. 

Articles accessory to Divine Service not 
expressly mentioned, not forbidden, 
68; of the Christian Faith, 432; "to 
stablish Christian quietness," 1536, 
419, Orig., and n. 

Asaph and his brethren choristers, 51. 

Ascension Lay noticeable, Ritual pro- 
vision for it, 298 ; Sunday after, signi- 
ficant name of, 299; Psalms, 511, 518, 
521, 546, 613. 

Ascension-tide, Sarum Psalms, 516, 518. 

Ash-Wednesday, Commination Service 
on, 490; Psalms, 504, 529, 536, 549, 
601, 634, 643 ; its name ancient and 
popular, 268. 

Ashes, Benediction of, 268, 490. 

Aspersion. [See Affusion. ] 

Aspersion of Holy Water, English Form 
for, 6. 

Assent and Consent of the Clergy, 89. 

Athanasian Creed, its reputed Author- 
ship, 216. 

Athanasius, St., baptized some boys when 
himself a boy, 404 ; discouraged much 
musical inflection in saying the Divine 
Offices, 56 ; on Gloria in Excelsis, 395. 

Atheism, more subtle than open, 511. 

Athelstan's Psalter. Gloria in Excelsis in, 
395. 

Augustine, St., and Te Deum, 160; on 
burials, 475 ; on catechizing, 428 ; on 
"children of God," 432; on Cross in 
Baptism, 402, n. 5 ; on Cross in Bene- 
diction of Water, 415, n. 1 ; effect on 
him of Church Music, 54 ; regarding 
ceremonies, 107 ; on Christianity in 
Britain, 453; on "the Lord is King," 
599 ; on Infant Baptism, 407 ; on Lay 
Baptism, 405 ; on Manichaean rejection 
of Water, 403 ; on Marriage, 446 ; note 
from his Confessions, 190 ; on the early 
use of Psalm xxii., 519 ; on obligations 
of Sponsors, 434 ; prayed for his de- 
ceased mother, 476 ; Sermon on St. 
Stephen's Day, 251 ; on Sursum Corda, 
386 ; visited the sick, 460. 



Augustine, St., of Canterbury, his Mission 
from St. Gregory, 148; false impres- 
sions of, 1 ; his difficulties witli the 
British Church, 1 ; Archbishop of Can- 
terbury, 148 ; revision of English 
Liturgy, 346, 347. 

Auricular Confession, 466 ; use of, 381. 

Authority, who in place of, 96. 

Authorities used in Annotated Prayer 
Book, viii., xv. 

Average age of mankind, 593. 

Babylon, the Mystical, 546, 573, 639. 

Bacon, Lord, his saying respecting Non- 
conformists, 31. 

Baker, Sir Richard, on the Lord's Prayer, 
1S5. 

Baldachin, a canopy placed above the 
Altar, and generally projecting from 
the wall behind it. 

Bancroft, Bishop, his collection of Canons, 
66. 

Banns, the publication in Church of 
intended marriages, 376, 446. 

Banns, rubric on, incorrectly printed in 
modern Prayer Books, 447. 

Baptism, the initiatory Sacrament, 
wherein we are born again of water 
and of the Holy Ghost. 

Baptism, the actual administration, 416 ; 
of Adults, 424 ; administration of, in 
6th century, 402 ; administration of, 
in Primitive Church, 402 ; allowed in 
private houses to royal children by a 
mediaeval rubric, 407 ; ancient customs 
in, 408, 412 ; answers on, in Catechism, 
431-433, 435, 436; by father of child, 
why not seemly, 408 ; clinic, 404 ; con- 
ditional, 423 ; earliest Office for, 402, 

403 ; its effect, 405 ; essentials of, 403 ; 
evidence on, from Acts of Apostles, 
401 ; ' ' Form " in, 402 ; variation of, 

404 ; history of, 401 ; how long after 
birth, 420 ; how typified in the begin- 
ning of Miracles, 260 ; of Infants, 401 ; 
Introduction to Offices for, 401 ; itera- 
tion of, 409 ; Jewish, 401 ; of St. John 
Baptist, 401; "Matter" in, 403; the 
Minister of, 404, 425 ; not to be de- 
layed, 407, 420 ; of the world by the 
Deluge, 410 ; of our Lord, consecrated 
water, 258 ; of our Lord, anciently 
commemorated, 258 ; Private, 420 ; 
Public, Office for, 407 ; in Riper Years, 
424 ; by sprinkling, 404 ; by surgeons, 
405 ; by women, 405 ; time for, 408 ; 
uses of word in New Testament, 401 ; 
Verbal and typical foreshadowings of, 
401 ; Vows, 412. 

HdwTuj-/j.a, BaTrrifu, Ba7rra), 401. 

Baptismal Office — its former Preface, 28S. 

Barnabas, St., Festival, Epistle, and 
traditions respecting him, 332 ; his 
alleged Epistle, 332 ; on duration of 
world, 593. 

Bartholomew, St., identified by some 
with Nathanael, 337 ; traditions re- 
specting him, 337. 

Barwick, Dean, first to restore the Choral 
service in 1660, 28. 

Basil, St., on daily offices of the Primitive 
Church, 177 ; on Baptismal Renuncia- 
tion, 413 ; his Epistle to Neocsesarea, 
221 ; Liturgy of, 345 ; on Marriage, 
446 ; on trine immersion, 404. 

Baxter, his objection to pray after Mar- 
riage Service, 457 ; Prayer Book of, 
31, 97. 

"Beating the bounds," 223. 

Beauvais, Baptismal Office of, 411. 

Bede, The Venerable, 149 ; on the " Bap- 
tism of John," 401 ; on St. Cuthbert's 
Confirmations, 438 ; his Calendar, 127 ; 
his Martyrology, 128; his Shrine, 149. 



31nDer anD ^lossarp. 



T5 



Bees swarming on mouth of St. Ambrose, 

144. 
"Before the People" in Communion 

rubric explained, 388. 
Beheading of St. John Baptist, 161. 
Beleth, his authority for St. Jerome's 
Lectionary, 244. 

Belief, vow of, in Baptism, 413. 

Bellarmine on the Episcopate as an Order 
jure divino, 693. 

Bells on Maundy Thursday, and Easter 
Eve, 288. 

Benedicite, its proper doxology, 193 ; 
of Jewish origin, 192 ; when to be sub- 
stituted for the Te Deum, 190, 193. 

Benedict, St., Life of, 141; his Rule, 
141 ; his Rule for the daily offices, 
177 ; his Rule, the earliest direct 
mention of the Te Deum, 189 ; his Rule 
on the Gloria Patri, 186. 

Benedict and Gregory, SS., their prac- 
tice, on what based, 177. 

Benedictio Fontis, 414, 415, Orig. 

Benedictio Sacramentalis, after Marriage, 
457. 

Benediction, the priestly act -whereby 
the blessing of God is conveyed to the 
faithful. 

Benediction in Confirmation, 444 ; in 
Communion Office, 396 ; of Elements, 
the nucleus of the Liturgy, 344 ; on 
Easter Even in Early English Church, 
288 ; of Font, 402, 403, 709 ; of primi- 
tive antiquity in Liturgical use, 205 ; 
of the water, 414 ; of water, its spirit- 
ual import, 415 ; of water, separate 
from administration of Baptism, 414 ; 
of water, in Prayer Book of 1549, 415 ; 
of water, quite distinct from that of 
Eucharistic Elements, 416 ; of Palms, 
274 ; final, after Marriage, 458 ; in 
Visitation of Sick, 469 ; Levitical, in 
"Visitation of Sick, 470; Apostolic, in 
Burial Office, 483. 

Benedictus, the proper Canticle after 2nd 
Lesson, 194; its position and Ritual 
meaning, 194; in Communion Office, 
387. 

Bernard, St., his saying on the death of 
the Innocents, 255 ; on the Candlemas 
Festival, 326. 

Bethell. Bishop, on Baptismal Regenera- 
tion, 419. 

Bethphania, a name for the Epiphany, 
258. 

Betrothal, 452. 

Beverley, St. Mary's, register on pro- 
hibited seasons for Marriage, 447. 

Bszaleel, his inspired wisdom given for 
ceremonial worship, 45. 

Bible, delivery of, to Bishops, 663, 701 ; 
delivery of, to Priests, 663, 690 ; impo- 
sition of, on Bishop-elect's neck, 701 ; 
the Great, title of, 16. 

Bidding of Holydays, 376. 

Bidding Prayer, a proclamation of per- 
sons commended to the prayers of the 
faithful, made by preachers before ser- 
mons, 377 ; in Ireland, 710. 

Bidding Prayers ; a petition for giver of 
holy bread, 399. 

Bill, King's printer, royal mandate to 
him, a.d. 1661, 28. 

BISHOP, a Church officer of the highest 
order, having spiritual capacity to 
Ordain and Confirm in addition to the 
spiritual capacities belonging to the 
Priesthood. 

Bishop and Priest, Names of, not at first 
distinguished, 657. 

Bishop or Priest, the proper Minister of 
Adult Baptism, 425. 

Bishops, a distinct Order from Priests, 
693 ; superiority of, jure dwino, as 



serted by Bancroft, 693 ; inherit the 
ordinary parts of the Apostolic office, 
655 ; ordained by the Apostles, 657 ; 
Order of, essential, 655 ; no Church 
without, 668 ; succession of, 667 ; 
Fathers in God, 675 ; Election of, 696 ; 
to be consecrated by their Metropolitan, 
694 ; three, required at a consecration 
of one, 694 ; consecrated in their own 
Cathedral, 693 ; Consecration of, held 
on Sundays or Holydays, 693 ; elect, 
habit of, at Consecration, 695 ; vest- 
ments of, as represented on Brasses, 
700 ; vestments of, by 2nd Prayer Book 
of Edward VI., 700; summary of 
ancient Offices for Consecration of, 
659, 660; delivery of Bible to, 663; 
five consecrated according to the Ordi- 
nal of 1549, 661 ; one consecrated 
according to the Ordinal of 1552, 661 ; 
of the same Province to assist at Con- 
secrations, 694 ; deposed if only con- 
secrated by two others, 694 ; Senior, 
consecrator in absence of the Arch- 
bishop, 694 ; Service for Consecration 
of, 1662, 662 ; special powers of, 667 ; 
only to ordain in their own diocese, 
666 ; sanction required for Adult Bap- 
tism, 425. 

"Black Rubric," 399. 

Blasius, St., B. and M., 136. 

Blessing in Communion Office, 396 ; in 
Marriage Service, 455. 

Bloodthirsty, application of term, 556. 

Blow on cheek in Confirmation, 438, 444. 

Boanerges, meaning of, 253. 

Bodleian Library Psalters, 497 ; MS. 465. 

Body of the Church, why permitted for 
Celebration of Holy Communion, 370 ; 
the place for Marriage, 450. 

"Body prepared," LXX and Vulgate, 
539. 

Bona, on Collects, 241 ; on Gloria in 
Excelsis, 395. 

Boniface, St., 152 ; on Conditional Bap- 
tism, 423. 

" Bonour " and "buxum," meaning of, 
452, n. 6. 

Book of Common Prayer, Historical In- 
troduction to, 1-43; its Ceremonial prin- 
ciples, 44-50 ; Musical performance of, 
50-63 ; Ritual law of, 63-80 ; Preface of 
— its moderation — written by Sander- 
son, Bishop of Lincoln, 96 ; its chief 
Illustrators, and Commentators, x ; 
National Versions of it, 41 ; materials 
used in its composition, 16. 

Book of the Gospels, reverence anciently 
shown to it, 48. 

Books of Hours, 4. 

Books of Reference to Lessons, Gospels, 
and Epiistles, 6. 

Borromeo, Carlo, a Musical Commissioner 
by appointment of the Council of Trent, 
57. _ 

Bouchier, his Commentary and Early 
Calendar, 127. 

Boughen, Edward, on Sign of Cross in 
Confirmation, 443. 

Boughton Monchelsea, Espousals in re- 
gister of, 452. 

Bowing at the Holy Name, elsewhere 
than in the Creed, 197. 

" Boy-Bishop," 176. 

Boys, Dean, on the Prayer Book, x. 

Bracara or Braga, Council of, on burial 
of suicides, 477. 

"Bread," and "mingled wine," of Wis- 
dom's Table, 350 ; breaking of, in Con- 
secration, 389 ; fermented or leavened 
in Eastern Church for Sacramental use, 
399. 

Breastplate of Aaron, 566. 

Breviary, Daily Services of, 17; its com- 



plex character, 178; Hymns, unsuccess- 
ful attempts to translate them, 59 ; 
Roman, Reformation of, 8 ; services, 
never familiar to the Laity, 6. 

Bride, The voice of the, 510. 

Bride and Bridegroom in 45th Psalm, 545. 

Briefs, declarations and recommenda- 
tions read after the Nicene Creed to 
commend special objects for the Offer- 
tory, 376. 

Bright, Dr., on the Ancient Collects, 
307. 

British Bishops, their independence, 1 ; 
Church, founded in Apostolic age, 657 ; 
represented at Councils, 658 ; men- 
tioned by Fathers, 657 ; its Rites, its 
Bishops, 1 ; Museum Psalters, 497. 

Britius or Brice, St., 172. 

Broadwater, Marriage custom at, 449. 

Brook, Lord, Anecdote of, 226. 

Brougham, Lord, on Lay Baptism, 405, 
n. 3. 

Bryling, Nicholas, Greek text of Atha- 
nasian Creed, 219. 

Bucer, his desire for frequent Commina- 
tion, 491 ; on frequent Communion, 
382 ; his interference witli Benediction 
of water, 415; his objection to answers 
of Sponsors, 414 ; his objection to the 
exorcism in Baptism, 411 ; his objection 
to prayers for the dead, 479 ; placed at 
Oxford by Somerset, 19. 

Bull, Bishop, recites Baptism Office from 
memory, 27 ; on Nicene Creed, 376, 
n. 1. 

Bunsen, on Liturgy of St. Mark, 345. 

Burial of the Dead, 478 ; Office in what 
cases to be used, 478 ; Psalm xlii. for- 
merly used, 479, 541 ; Office, Psalms, 
538, 592 ; Office with Evensong at St. 
Paul's, 480, n. 1. 

Burial with Christ in Baptism, 404. 

Burleigh, Lord, his challenge to Dis- 
senters, 31. 

Burn's Ecclesiastical Law on Baptism by 
Midwives, 405. 

Burney, Dr., on Modern Jewish Music, 
53. 

Burton, author of Anatomy of Melancholy, 
used Wafer Bread, 398. 

"Buxum," meaning of, 452, n. 6. 

Ca?sarea, Creed of, 375. 

Cajsarius of Aries, on Sursum Corda, 
386 ; his Rogations, 221 ; Sermons on 
Advent, 245. 

Calendar, the list of months and days, 
together with the Sunday letters and 
Holydays. 

Calendar, Additions in 1661, 128 ; altera- 
tions in 1752, 116 ; changes in 1561, 
24 ; of Church of England, changes 
and reformation, 127-129; of the 
Church of England, always local in 
character, 127 ; Ecclesiastical, what it 
comprises, 127 ; English, necessary 
changes in, 127 ; English, its transi- 
tions, 127 ; the existing English, with 
whom it originated, 127 ; Introduction 
to, 127; of Lessons, 1549, 16, 113; 
table of its transition, 127. 

•'■ Calendarium Floriacense, " 127. 

Calendars, Byzantine, 129 : of the Church 
of England, published by Stationers' 
Company, 128 ; their tally uso and 
origin, 128. 

Calvin's interference in the English Re- 
formation, 19, 20. 

Candlemas Day, why so called, 326. 

Canon : [1] The Prayer of Consecration. 
|2| An ecclesiastical law so called, [3] 
The official designation of certain dig- 
nitaries in Cathedral and Collegiate 
Churches. 



7 i6 



31nDer anD <£los.sarp. 



Canon 71, on private celebration, 473; 
81,. enjoins large stone font, 409 ; 18, 
on reverent gesture, 197 ; 20, requires 
flagon, 399 ; 29, altered in 1S05, 408 ; 
its strictness partly accounted for, 40S, 
n. 2 ; 30, on the Cross in Baptism, 417 ; 
55, on Bidding Prayer, 377 ; 59, on 
Catechizing, 430 ; 00 and 61, on Confir- 
mation, 439 ; 02, on Banns or Licence, 
446, 447 ; 64, on bidding of Holydays, 
376 ; 67, on Visitation of the Sick, 460 ; 
68, on delaying Baptism, 40S ; on re- 
fusing to Bury, 476 ; 69, on deferring 
Baptism, 420 ; 112, on age for Commu- 
nicants, 439; 113, on Seal of Confes- 
sion, 406 ; Latin, of 1571 on Catechiz- 
ing, 430 ; Law of Burial, 466, 467. 

Canon Missse, 34-1, 362, 365, 367, 388. 

Canonical limitations as to hours and 
seasons for Marriage, 447. 

Canonization by the Popes, 127. 

Canons, early English, on Communion of 
Sick, 472 ; how far binding on the 
Clergy and Laity, 66 ; of 1640, their 
design, 66. 

Cantate Domino, why inserted in Daily 
Service, 210. 

Canticle, a prose hymn used in Mattins 
and Evensong. All the Canticles are 
from Holy Scripture, except "Te 
Deum laudamus." 

Canticles, The, Ancient Ritualistic use of 
Holy Scripture, 1S9 ; their leading 
principle, 189. 

" Canticum de Evangelio," spoken of by 
St. Benedict, 194. 

" Cantus Ambrosianns," extended use of 
the term, 55 ; Antiphonalis, 497 ; Col- 
lectarum, 56, 58 ; Directus, 497 ; Pro- 
phetarum, 56, 58 ; Responsarius, 497. 

Capella, origin of the term, 172. 

Cappadocia, Martyrdom of St. Matthias 
at, 328. 

Caps of Children to be removed in Bap- 
tism, 416. 

Captivity of Church and Incarnation, 
587. 

Cardwell, Dr., his suggestions as to the 
Revision of 1552, 20. 

Carter on Eucharistic words, 352, n. 2. 

Carthage, 4th Council of, on Marriage, 
446. 

Cassino, Mount, Cradle of Benedictine 
Order, 141. 

Cassock, the garment worn by ecclesi- 
astics under their official vestments and 
at other times. The ' ' apron " worn 
by Bishops, etc. , is the front of a short 
cassock. 

Catalonian Pontifical on Confirmation 
Address, 442. 

Catechetical Lectures of St. Cyril of 
Jerusalem and of St. Clement of Alexan- 
dria, 428 ; works of English Divines, 
430. 

Catechism, an oral instruction to be 
learned by young persons, that they 
may be the better prepared to receive 
Confirmation. 

Catechism, basis of, 430 ; comprehensive 
but not exhaustive, 430 ; definition of, 
in Prayer Book, 431 ; on effect of Bap- 
tism, 405 ; Introduction to, 428 ; latter 
part of its history, 429 ; of 1549, Com- 
mandments in, 433 ; in Prayer Book, 
origin of, 42S ; in Hermann's Consnl- 
tatio, 42S, n. 3 ; of Council of Trent, 
429, n. 2 ; in Latin and English of 
Poynet, 429 ; Engravings of Tablets on 
the Palace at Ely, 429. 

Catechisms, Protestant, 429. 

" Catechismus," derivation of, 42S. 

Catechizing, in Church not superseded by 
school- work, 430 ; of our Lord, 428. 



Catechumens, admission of, 402, and n. 3; 
instruction of, 42S. 

Cathari, or Puritans, their "baptism with 
fire," 403. 

" ( 'athedra Petri," an ancient Festival of 
Saints Peter and Paul, 325. 

Cathedral and Collegiate Churches to 
provide copies of Book of Common 
Prayer, 92. 

Cathedrals, etc., to observe rule of weekly 
celebration at least, 398. 

Catholic Church of Christ, position of 
English Church in, 98. 

Cautelaj Missa?, 397. 

Caution to be observed in Visitation of 
Sick, 466, n. 1. 

Cecil licensed Poynet's Catechisms, 429. 

Cecilia, St., 173. 

Cedde, St. See Chad. 

Celebrant, his office, his ritual dress, his 
position at the Altar, 358, 359 ; his 
posture in receiving, 391. 

Censing of the Altar, 348, 361. 

Cephas, 335. 

Ceremonial Worship, 44 ; its principles, 
44, 49, 50 ; recognized and observed by 
our Lord, 46 ; as set forth by St. John, 
47, 48. 

Ceremonies of the Church of England, 
explanatory Canon on, 10 ; empty, con- 
demned, 46 ; in some cases could not 
be reformed, 107 ; their abuse illus- 
trated, 106 ; Christian, ordained by 
our Lord, 46 ; justification of, 106, 108; 
of human institution may be changed, 
107, 10S ; rights of National Churches 
to be respected, 108 ; St. Augustine on 
their excessive number, 107 ; why 
some were rejected, 107. 

Certification of Private Baptism, form of, 
42 1. 

Chad, St., 140 ; his custom in a thunder- 
storm, 226. 

Chalice, the cup, mostly of precious 
metal, which is used for the celebration 
of the Holy Eucharist. 

Chambers' Translation of the Sarum 
Psalter, 199, n. 1 ; Sarum Psalter, 
ending of Collects, 243. 

Chancel, the eastern division of a church, 
where the Altar and Choir are placed, 
and in which Divine Service is cele- 
brated. 

Chancels, their desecration in the last 
century, 179. 

Changes in Prayer Book after Hampton 
Court Conference, 25 ; Liturgical, in 
1549, their nature and principles, 
16. 

Chant of the old Litany retained and 
harmonized, 58. 

Chapel : [1] A portion of a Church possess- 
ing a separate Altar. [2] A separate 
building other than a cathedral, col- 
legiate, or parish church, which is 
authorized to be used for Divine Ser- 
vice according to the customs of the 
Prayer Book. 

Charles I. and Liturgy for Scotland, 705 ; 
Martyrdom, Service abolished, 703. 

Chart of the Ministerial Succession of the 
Church of England, 656, 668. 

Charta, Cornutiana, 244. 

Chasuble, the outermost and distinctive 
vestment of the priest who celebrates 
the Holy Eucharist : it is never worn 
at any other service, 80. 

"Child of God," a Scriptural term, 
431. 

Chimere, the garment worn by a Bishop 
over his rochet, now usually of black 
satin, but properly of scarlet. 

Chimere, notices of, 700. 

Choir : [1] The chorus or body of men ! 



and boys who sing in the Divine Offices. 
[2] That part of a cathedral, church, or 
chapel, in which they sing [Chancel]. 

"Choir," its early use for our present 
word "answer," 187; of the Temple, 
Levites, 496 ; Surpliced, their origin, 
496. 

Choral Processions in the Jewish Church, 
50. 

Choristers of the Temple, 51. 

Chosen Disciples, The Three, their work 
and influence, 254. 

Chrism, holy oil used in anointing at 
Coronations, or in the Unction of the 
Sick, provided for in the first book of 
Edward VI. 

Chrism, used in Baptism, etc., 402, 403, 
412, 416, Orig. ; used in Confirmation, 
437, 438, 443; when it was conse- 
crated, 283. 

Chrisom, the white robe formerly put 
on children when they were bap- 
tized. 

Chrisom, 402, 403, 412 ; formerly offered 
at Churchings, 4SS ; in Prayer Book of 
1549, 416. 

Christ, the True Bread from Heaven, 
350 ; the Light, 625 ; the Representa- 
tive Penitent, 504, 528, 549, 601, 643 : 
and the Bride, 545, 633 ; bringing His 
sheaves home, 632 ; and the two-edged 
sword, 648 ; Creator of natural and 
spiritual world, 646. 

Christ's two Natures prophetically shown, 
514, 524 ; glory that of His Church, 

545, 618 ; Evening Sacrifice, 642 ; 
victory by Incarnation, 644. 

Christian name used in Offices of Church, 
431 ; Service, the first, 52 ; Year, no 
way connected with January 1st, 257 ; 
the, beginning on Lady Day, 245. 

Christmas Day, how early the Festival 
was observed, 250 ; Sermons of Gregory 
Nazianzen and Basil, 250. 

Christmas Eve, coincidence in the Lesson 
and Psalm, 249, 545. 

Christmas and Epiphany Festivals, their 
association, 250 ; how it was anciently 
observed, 250; Psalms, 516, 543, 5S6, 
590, 615, 634; Sarum Psalms, 543, 

546, 571, 586, 590, 598, 599, 615, 617, 
620, 634, 645-647. 

Chrysostom, St., on Baptism, 402 ; 
Christmas Homily, 250 ; eulogium of 
the Benedicite, 192 ; efforts to coun- 
teract Arian Hymns, 54 ; Prayer of, 
first use in Western Ritual, 204 ; 
on Fasting, 267 ; Liturgy of, 345, 377 ; 
Prayer of, 396 ; on Eucharistic Com- 
memorations, 354 ; on Amen after 
Prayer of Consecration, 390; on Sursum 
Corda, 386 ; on Gloria in Excelsis, 
395. 

Church, The, how it is made an Ark of 
safety, 262 ; of Jews and Christians 
continuous, 607; the true ahima 
rnundi, 603 ; its history in lC6th 
Psalm, 609 ; its early refuges from 
persecution, 509 ; early British, 657 ; 
of England, Title found in Magna 
Charta, 82 ; Music, its Divine author- 
ity, 50 ; Song, its vicissitudes, 57 ; 
officers, representative, 50. 

Churches of France and England, their 
early connection, 132, 346. 

Churches, their earliest form and arrange- 
ment, 47. 

Churching of Women, 487 ; time for, 
4S9 ; place for, 487 ; cloth, formerly at 
St. Benet's Gracechurch, 487 ; Psalms, 
619, 632. 

Churchwardens, lay officers appointed 
to take charge of the fabric and furni- 
ture of churches, to keep order during 



3intier anB (Slossarp. 



717 



service, to present at visitations, 
etc. 

Ciborium, a vessel for the reception of 
the Consecrated Wafers, 378, n. 2. 

Circumcision, Festival of, 256 ; its true 
idea, 257 ; Sarum Psalms, 516, 521, 
543, 546, 588, 598, 599. 

Citations, 377. 

Clarendon, Lord, Anecdote of, 36, n. 1. 

Clement, St., of Alexandria, mentions 
Feast of Nativity, 250 ; catechized, 
428 ; on Gloria Patri, 186. 

Clement, St., of Rome, 173. 

Clementine Liturgy, Position of Sanctus 
and Hosanna in, 3S7, 11. 1. 

Clergy and Lay people, nature of dis- 
tinction, 665. 

Clergy and People, Prayer for, Cosin's 
proposed alterations in, 204. 

Clerk to accompany Priest in Visitation 
of Sick, 460, 461, marg. 

Clerks : [1] Ordained clerics, [2] Layr 
men assisting in choir. 

Clerks, commonly reduced to one, 179 ; 
to sing at burial of dead, 478. 

Clinic Baptism, 404. 

Cloveshoo, Council of, 2, 

Clovis, Conversion of, 168. 

Coffins, baskets, or pots, in Psalm ixxxi., 
584. 

Coke, Lord, on Confirming by name, 444, 
n. 1 ; on Pope Pius IV, and Prayer 
Book, 24. 

Colet, Dean, his intimacy with Erasmus, 
429, n. 3. 

Collect, a short prayer (methodically 
constructed) either proper to a day, 
week, or season, or common to all 
times. 

Collect of the day, 242, 373 ; its office, 
rules for its use, 200 ; 2nd Even Song, 
ancient English Version, 214 ; 3rd 
Even Song, Cosin's proposed alteration, 
215 ; Third, Old Rubric, 201 ; for 
Purity, 371; for Sovereign, 373; for 
early Christmas-day Communion, 250 ; 
for St. Stephen's Day, its enlargement 
in 1661, 253 ; for Epiphany, 6th Sun- 
day Original by Bishop Cosin, its 
peculiar suitability, 263 ; for Easter 
Procession, 290 ; after Baptism, its 
doctrinal import, 41S ; in Confirmation 
Office, 442 ; in Visitation of Sick, 468 ; 
in Burial Office, 483 ; Epistle and 
Gospel in Communion of Sick, 472 ; 
for St. Mary Magdalen's Day, 156. 

Collects, Origin of Name, 241 ; structure 
and characteristics, 242, 243 ; com- 
parison of two composed at an interval 
of 1000 years, 242 ; come to us chiefly 
from the 5th and 6th centuries, 241 ; 
their primary use — from ancient Sac- 
ramentaries, 243; New, in 1552, 1061, 
243 ; Occasional, at end of Communion 
Office, 396 ; for Easter and Low Sun- 
day changed in 1661, 293. 

Colloquial Tone in Divine Service, 57. 

"Collusion" in connection with Private 
Baptism, 421, 

Colours, Ecclesiastical, English, 75, 76 ; 
comparative table of, 77. 

Comber, Dean, on use of Jubilate, 194. 

"Comes" of St. Jerome, 243. 

Comfortable words, 385. 

Commandments, their Eucharistic use 
and its probable origin, 372 ; in the 
"Great Bible" translation, 433. 

Commemoration of Founders and Bene- 
factors, Psalms for, 645, 616. 

"Commemorations," 101; of Departed, 
483, 484 ; of Departed in Primitive and 
in English Liturgies, 354, 380 ; of 
Martyrs, 127 ; of Blessed Virgin Mary, 
329. 



"Commendatio Animarum," 470. 

" Commendatio Benefactorum," Eliza- 
bethan form of, 484. 

Commendation of Souls. Sarum Psalms, 
622, 640. 

Commendatory words in Biirial Office, 
481. 

Commentators on the Prayer Book, x. 

Commination, "A denouncing of God's 
anger and judgements against sinners," 
used on Ash- Wednesday, and "at 
other times as the Ordinary shall 
appoint." 

Commination, 490 ; when to be used, 
490 ; formerly used on Sundays, 491 ; 
Psalm, 549. 

Commission to revise Calendar, 24, 

Committee of Convocation for Office of 
Adult Baptism, 424 ; for revision of 
1661, 32 ; for Reform of Service-books, 
their cautious progress, 9-11. 

Committee of Revision, 1559, 23 ; how 
their completed work was finally 
authorized, 18. 

Common Order, Knox's Book of, 41. 

"Common Prayer," a very ancient term, 
82. 

Commons, House of, desire to enforce re- 
verence, 35 ; care to preserve Prayer 
Book and Act of Uniformity intact, 37. 

Communion, the receiving of the Body 
and Blood of Christ by -the faithful in 
the "Lord's Supper," and the conse- 
quent union of them with Christ, and 
Christ with them. 

Communion with God by bodily acts, 44. 

Communion, variable parts of Service, 
very ancient, 241 ; on Good Friday, 
286, 287; "Table," an objectionable 
term, not found in Prayer Book, 370 ; 
Psalm xxxiv. in Litany of St. James, 
530 ; spiritual, 473 ; after Marriage, 
449, 450, 458; of the Sick, 472; of 
Clergy and People, .348, 349, 391, [See 
Holy Communion.] 

Compatrini et Commatrinaj (sponsors), 
413, Orig., 414. 

"Compiled," a. term inapplicable to the 
Prayer Book, vi. 

Compline and the departed, 636. 

Conception of Blessed Virgin Mar}', 176. 

" Concerning the Service of the Church," 
100. 

Concessions offered by the Bishops at 
Savoy Conference, 31. 

Cone. Nannetens. onVisitationof Sick, 463. 

Condensation of Old Services, 16, 17. 

Conditional Baptism, 423. 

Conditions proposed by St. Augustine to 
British Bishops, 2. 

Confederacies against Christ, 585. 

."Confess," word formerly used where 
now " Confirm," 428, 441. 

Confession and Absolution in Communion 
Office, 348, 384, 361. 

Confession, Auricular, or private, 466 ; 
national, in 106th Psalm, 609 ; law of 
Church of England on, 466 ; private, 
remedial, 381 ; of Sick, various direc- 
tions for, 466 ; in Visitation of Sick, 
406. 

" Coufirin," confusion in use of term, 
428, 441. 

Confirmation, the laying on of hands by 
a Bishop, for the purpose of strengthen- 
ing persons in the grace of Baptism by 
a further gift of the grace of the Holy 
Spirit. 

Confirmation, a Sacrament, 43S ; con- 
nected with Catechizing, 428; ail. of, 
443; custom of modern English Bishops 
in, 438, and n. 1 ; in mediseval English 
Church, 437-115; in Eastern Church, 
438, 442, n. 1 ; "a lesser Ordination," 



438 ; essential to perfection of Christian 
life, 437 ; effect of, 438 ; followed. Bap- 
tism immediately, 437 ; to follow Adult 
Baptism, 425 ; of Infants, 437 ; sejja- 
rated from Baptism in later days, 438 ; 
necessary before Holy Communion, 437, 
445 ; frequency of, 439, and n. 2 ; 
Office, 440 ; Introduction to, 437 ; in 
Prayer Book of 1549, 440, etc. ; act of, 
443; Office, mediasval, 441, Orig. etc. ; 
Address of Bishop Cosin, 440 ; age for, 
439, and n. 3 and 5 ; blow on cheek in, 
438, 444 ; change of name in, 444, n. 1 ; 
Chrism in, 437, 438, 443 ; the comple- 
ment of Baptism, 438 ; sign of Cross in, 
438, 443. 

Congregation, meaning of, 691 ; synony- 
mous with Church, 691. 

Consecration : [1] The priestly act 
whereby the Eucharistic Elements be- 
come the Body and Blood of Christ. 
[2] The Episcopal act whereby other 
Bishojas are made. [3] The solemn de- 
secularization, Dedication, and Bene- 
diction of churches, etc. 

Consecration of Bishops, anciently at the 
third hour, 694 ; always preceded the 
Gospel, 694 ; before the Epistle in the 
Greek Church, 694 ; of churches, ser- 
vice in Irish Prayer Book, 710 ; Service, 
the First, 51 ; Services, modern, 51 ; 
Prayer of, 388 ; of Elements, effected 
by words of Institution, 389 ; great 
exactness and reverence necessary in, 
38S, 389, 390; in Holy Eucharist, its 
effect, 353. 

Consent, Mutual, in Marriage, 451. 

Constantinople, its Arian Hymnology, 
54 ; Council and Creed of, 375. 

Constitutions, Archbishop Grey's, Arch- 
bishop Peckham's, Archbishop Win- 
chelsy's, 72. 

Consuetudinary of Sarum, on Festival of 
Annunciation, 329. 

Contact of water necessary in Baptism, 
404, 416. 

"Contestatio," Gallican term for Proper 
Preface, 387. 

Contracts defuturo and per verba de prce- 
sentl, 452. 

"Convenient," meaning of term, 45S, 
488 ; number to communicate required 
by ancient Councils, 398 ; place for 
Churching, 487. 

Convocation, Intended Prayer for, 23S ; 
Office for meeting of, 705. 

Conybeare and Howson referred to, Life 
and Labours of St. Paul, 325. 

Cope, a vestment like a long capo or 
cloak, worn in solemn services, proces- 
sions, etc., SO. 

Cope worn by Bishop Cosin, 700 ; substi- 
tuted for Chasuble, 359. 

Copes, when worn by Bishops, 700 ; worn 
in Convocation, 1562 and 1040, 700. 

Coptic Liturgy of St. Mark, 345. 

Cornelius and his household baptized, 404. 

Cornelius a Lapide, calculation regarding 
the miracle of the loaves, 272. 

Cornu Altaris, 359. 

Coronation Office, Prayer of Oblation in, 
378. 

Coroner's warrant for burial, 477. 

Corporal, the white linen cloth on which 
the Elements are consecrated ; it lies 
upon and in the centre of that which 
covers the Altar. 

Corporal, 392. 

Correctors of the Press for Prayer Book 
of 1662, 36. 

Cosin, Bishop, his Liturgical learning, 
Preface, n; his Durham Prayer Book, 

32; his careful directions lo tin- Printer, 
30 ; his statement on Rubrics, 10 : his 



7x8 



3!nDer ana tfMossarp. 



prophetic desire to place the Rubric 
beyond controversy, 72 ; his note to 
the first Rubric, 04 ; Collects which lie 
composed or compiled, 242 ; Additional 
Proper Psalms proposed by him, 114; 
"Tables and Rules" from his Private 
Devotions, 116; additions to Calendar 
from his Private Devotions, 128 ; his 
wish to revive the use of iuvitatories, 
187 ; his Rubric on Antiphonal use of 
Psalms, 187 ; his Rubric ou singing the 
Lessons, 1SS ; on "Jube," 490; his 
Ember Collect, 236 ; his Thanksgiving 
for restoration of peace, 240 ; his altera- 
tion of Collect for St. Stephen, 253 ; 
his Collect for Third Sunday in Advent, 
24S ; his Collect for Sixth Sunday after 
Epiphany, 263 ; his Collect for Easter 
Even, 287 ; his Collect for Rogation 
days, 297 ; his Rubric as to position 
and furniture of Holy Table, 371 ; his 
Rubric on Epistles and Gospels, 374 ; 
his proposed Rubric with regard to 
Alms, 399 ; his classification of Offer- 
tory sentences, 379 ; his propositions 
with regard to Church Militant Prayer, 
379 ; on Exhortations in Communion 
Office, 381, 383; his alteration of Prayer 
of Humble Access, 388 ; his alteration 
of Rubric on Confession in Communion 
Service, 385 ; his proposed restoration 
of ancient mode of Consecration, 388 ; 
alterations after Prayer of Consecration, 
390 ; on position of Prayer of Oblation, 
393 ; ou Eucharist for Departed, 394, 
480 ; his emendation of Rubric on Oc- 
casional Collects, 396 ; his alterations 
of Final Rubrics of Communion Office, 
397 ; on Solitary Masses, 398 ; his 
emendation of Rubric in Baptismal 
Office, 409 ; his direction for kneeling 
ab Font, 409 ; his directions for Gospel 
at Baptism, 411 ; his wish to restore 
old custom in Baptismal Confession of 
Faith, 414 ; on Benediction of Water, 
415 ; his alterations in Form of Bap- 
tismal Renunciation, 413 ; his altera- 
tions in Baptismal Interrogations, 414 ; 
first introduced Vow of Obedience in 
Baptismal Office, 414 ; his alterations 
in Exhortation to Sponsors after Bap- 
tism, 419 ; his addition to Rubric on 
Minister of Baptism, 405 ; on certifica- 
tion of Private Baptism, 421 ; his trans- 
ference of Lord's Prayer in Private 
Baptism, 422 ; his alteration at end of 
Office for Private Baptism, 422 ; on 
Office for Adult Baptism, 424; on latter 
part of Catechism, 429 ; on Sacrament 
of Confirmation, 43S ; on Confirmation 
Office, 440, 441 ; MS. Confirmation 
Address of, 441 ; on lax practice in 
Confirmation, 433 ; on Impediments of 
Marriage, 447 ; on times for Marriage, 
IIS, 447 ; on procession in Marriage 
Service, 455 ; his alterations in Mar- 
riage Exhortation, 451 ; his proposal 
regarding delivery of money in Mar- 
riage, 454, 455 ; on Communion after 
Marriage, 458 ; on Confession of Sick, 
466 ; his provision for responses in Visit- 
ation of the Sick, 460 ; his Rubric after 
Visitation Office, 470 ; on Puritan objec- 
tion to Christian burial, 475 ; on burial 
in Divine Service, 480 ; suggested first 
Rubric of Burial Office, 476 ; on custom 
of Priest casting earth, 4S1 ; his intro- 
duction of Benediction in Burial Office, 
4S3 ; on time for Churching, 4S9 ; his 
Rubric for Churching of Women, 4S7 ; 
his alterations in Commination Service, 
430 ; revised Service for Nov. 5, 703 : 
his four sets of notes on the Book of 
Common Prayer, 32. 



Council of Laodicea ordered alternate use 

of Psalms and Lessons, 189. 
Council of Macon enforced observance of 
Advent, 245 ; forbade Baptism save at 
Easter, 407. 
Councils enjoined Visitation of Sick, 460. 
Covering Consecrated Elements, 392. 
Coverings and hangings anciently used 

for Altars and Chancels, 76. 
Covers for Chalices, 390, n. 1. 
Cramp rings, their use and origin, 108 ; 

Service for consecrating them, 705. 
Cranmer, Archbishop, his answer to 
Devonshire rebels, 407, n. 2 ; asserted 
antiquity of the Prayer Book, 19 ; his 
efforts for Ritual revision, 9 ; his letter 
to the King, 9 ; on Rites and Cere- 
monies, S2. 
Creation, its true story truly told by the 

Creator, 605. 
Credence, the side-table on which the 
Elements are placed previous to the 
lesser Oblation or Offertory. 
Credence Table, 357 ; sanctioned by the 

Queen in Council, 68. 
Creed, a form of words in which the 
Church solemnly asserts the Catholic 
Faith. The three Creeds are also used 
as Christian Hymns or Canticles. 
Creed, Apostles', traced back to the time 
of the Apostles, 196 ; as stated by 
Irenanis, 195 ; its form in the latter 
part of the fourth century, 195 ; used 
in its present form in the eighth cen- 
tury, 195; ancient tradition of the early 
Church, 196 ; numerous versions of it 
in early English, 211, 212; ancient 
Trilingual version, 212 ; always used 
in the daily Offices of the Church of 
England, 195 ; its position in the Ser- 
vice, 196 ; an expository paraphrase of 
it, 197. 
Creed, Athanasian, supposed origin, 216; 
Confession of Orthodoxy against heresy. 
217 ; in ancient usage always sung, 
216 ; expository notes on, 217. 
Creed, Nicene, 375. 

Creed in Baptismal Office, 413 ; in Bap- 
tism, how divided in first English 
Office, 414. 
Creeping to the Cross, what it was, 2S5. 
Crisis of Old and New Dispensation, 618. 
Crispin, St., 169. 
"Cristene, " for "Baptize," in baptismal 

Form, 420, Orig. 
Critics, Modern, on the Psalter, 496. 
Cross : [1] The sacred sign used in Holy 
Baptism, etc. [2] The Ornament placed 
over the centre of the Altar, and used 
generally as a badge of Christianity, 
[See Crozier.] 
Cross of St. Andrew a part of our na- 
tional banner, 324 ; sign of the Son 
of Man, 5S8 ; sign of Christ Ti-ium- 
phant, 5S6 ; in Baptism, 402, and n. 5 ; 
its lawful use in Baptism explained, 
417, n. 1 ; over the Altar, 357 ; the, 
reverence to it always popular, 285 ; 
sign of, in Benediction of Water, 415, 
and n. 1 ; sign of, in Confirmation, 438, 
443 ; sign of, in Marriage Benedictions, 
455, 457, 45S ; buns, their probable 
origin, 350, n. 3; quarter clays, 160. 
Crozier, the Diocesan, curved, staff or 
Pastoral Crook borne by or before 
Bishops or Archbishops. The term is 
often, but incorrectly applied to the 
Provincial, or straight, Cross borne by 
or before Archbishops only 
Curate : [1] A Priest who has the cure 
of souls legally committed to him by 
the Bishop. [2] A Priest or Deacon 
acting for a beneficed Priest. [See 
Canons of 1601.] 



"Curate," old use of term, 204, 440, 680; 
comprehensive sense of void, 421, n. 1. 

Curtains at ends of Altar, 371. 

Cuthbert, St., Confirmations by, 438. 

Cyprian, St., on the Apostolic Hours of 
Prayer, 177; on Common Prayer, 82; 
on Martyrdom of the Innocents, 255 j 
on Sursum Corda, 386 ; on Baptism, 
402 ; on the Minister of Baptism, 404 ; 
on Infant Baptism, 407 ; on Interroga- 
tory in Baptism, 413 ; on Benediction 
of Water, 414 ; on heretical baptism, 
165 ; on Confirmation, 437 ; on Creed 
in Baptism, 414 ; on clinic baptism, 
404; on burial, 475, n. 1. 

Cyril, St., his exposition of the Lord's 
Prayer, 208 ; on Lord's Prayer at 
Greater Oblation, 393 ; on mode of 
receiving Elements, 391-393 ; on Con- 
firmation, 437. 

Cyril, St., of Jerusalem, on Eucharistic 
Commemorations, 354 ; on Sursum 
Corda and Tersanctus, 386 ; on Bap- 
tism, 402 ; on Baptismal Renunciation, 
413 ; on Benediction of Water, 414 ; on 
Creed in Baptism, 414 ; on effect of 
Baptism, 406 ; Catechetical Lectures 
of, 268, 428. 

Daily Celebration, 360 ; no Canon re- 
specting, in English Church, 361 ; pro- 
vided for in Prayer Book of 1549, 361. 

Daily Morning and Evening Prayer, the 
authoritative divisions made between 
the first and second portions in the 
MS. , 185, 207 ; Cosin on its proper be- 
ginning, 185 ; Offices, whence derived, 
236 ; Prayer enjoined, 197 ; where to 
be said, 237 ; Service-books, early en- 
deavours to render them intelligible, 
7, 8 ; Service, duty of Laity, 105, 178 ; 
principle of clerical use of, 105 ; coinci- 
dences of the Scriptures in, etc., 572. 

Dalmatic, the outer vestment of the 
Gospeller at the Holy Eucharist, 80. 

Damasus, Pope, and the Benedicite, 193 ; 
and the Lectionary, 244. 

Daniel on Gloria in Excelsis, 395, 396. 

David, a declared Prophet, 512 ; his 
office as chief Psalmist, 496 ; type of 
Captain of our Salvation, 644. 

David, St., 140. 

Davies's Rites of Durham on the Jube, 
490. 

Day, John, his great choral work, 61. 

Daye's Hermann, 407-412, 441, 443, Orig. ; 
on joining bauds in marriage, 455. 

Deacon, a cleric of the third order, whose 
duty it is to assist the priest in Divine 
Service and pastoral work. 

Deacon, his duties at the Altar, 359 ; not 
to say Absolution, 183 ; not, ordinarily, 
to celebrate Marriage, 450. 

Deacons, Baptism by, 680 ; Delivery of 
New Testament to, 663, 681 ; Reading 
of Gospel by, 681 ; Form and manner 
of making, 674 ; Habit of candidates, 
675 ; Prayers common to various Offices 
for making, 658 ; Revision of Service 
for making, 1662, 662 ; Summary of 
Office for making, 658 ; to continue in 
their office one year, 666. 

Deadly sins, the seven, 432. 

Death unto sin in Baptism, 406. 

Decalogue, probable origin of its Eucha- 
ristic use, 372. 

Decani and Cantoris, the two sides of 
a choir, on one of which is the stall of 
the Dean or other principal officer 
governing the Cathedral or Church, 
and on the other that of the Precentor, 
the leader of Divine Service. 

"Declare," "Declaratory," meaning ot, 
184. 



JnBcr anti ©fo.ssarp. 



719 



Declaration 011 kneeling, 399. 

Dedication of Church, Sarura Psalms, 545, 
546, 585, 588, 593, 598, G32. 

Delegates of press at Oxford, their altera- 
tion of rubric, 447. 

Delivery of Elements to each person sepa- 
rately, 392 ; various forms in, 390 ; 
into hands, 391. 

Deluge, its typical import, 410. 

Demoniacal possession, deep sense of it in 
the Early Church, 271. 

Demons cast out, a continuation of our 
Lord's personal victory over Satan, 271. 

Denial of Cup to Laity, 348. 

Denton on the Lord's Prayer, referred to, 
434. 

Denys, St., or Dionysius, 168 ; Areopa- 
gite, of France, 132, 168. 

"Depart," old English word for part 
asunder, 452. 

Departed, commemorated in Holy Eucha- 
rist, 354, 379, 394 ; Sarum Psalms for 
the, 559, 619, 622, 629, 634, 639, 640, 
645-649. 

Depi-aving of Common Prayer forbidden, 
S4, 85. 

Deprivation of Ministers, 466, n. 2. 

Descent into Hell, 198, 2S7, 589, 613. 

Desecrated Churches, Service for in Irish 
Prayer Book, 710. 

Developement of Liturgy, a gradual pro- 
cess, 344. 

Devonshire Rebels, their demands, and 
Cranmer's reply, 9. 

Dickinson, his list of printed Service- 
books, S. 

Diocletian persecution in Ps. lxxxiii., 
585. 

" Dionysius the Areopagite," on Oblation 
of Elements, 377. 

Dipping of the Child in Baptism, 416. 

Diptychs, Names of Martyrs inscribed 
on, 127 ; their Eucharistic use, 347, 
354. 

Directorium Pastorale on Abstinence, 
268 ; on Baptism by surgeons, 405, n. 
1 ; rules for avoiding infection, 474. 

" Disciplina arcani " with regard to Holy 
Eucharist, 345, n. 1. 

Discipline, disuse of, 361 ; the difficulty 
of enforcing it, 66. 

Disci'etion, years of, 425. 

Dissenters, Burial of, 476 ; and the 
Prayer Book, 30. 

Distribution of Elements in Communion 
of Sick, 473. 

"Divine Service," meaning of term, 63, 
100, 480 ; Worship, its central point, 
200. 

Doctors, Four great, 140, 144, 160, 165. 

Doctrine of Holy Communion, 350. 

Documents relating to Act of Uniformity, 
72. 

Dogs, Non-Christian Jews so called, 557. 

Dominica Expectationis, 299. 

" Domini cse Vagantes," 322. 

Dominical or Sunday letter, 119, 124, 123. 

Donne, Dr., Marriage sermon, 458. 

Door of the church ancient place for 
Churching of Women, 487. 

Doubtful Baptism, 426. 

Doubts, Ritual, how to solve them, 67, 
103. 

Doxology at end of Exhortation in Com- 
munion Office, 383 ; of Lord's Prayer, 

' 185 ; of 107th Psalm, 612 ; proper to 
Benedicite, 193 ; the Great, 395. 

"Duly," equivalent to Latin "Rite," 
394. 

Dunstan, St., 148. 

Duppa, Bishop, his Prayer Book, 226 ; 
on Churching of Women, 487 ; private 
prayers, 703; opinion of Scottish Lit- 
urgy, 707. 



Durandus, a laborious and painstaking 
writer, 245 ; on connection between 
Christ and His Martyrs, 252 ; on 
Canonical seasons for Marriage, 447 ; 
on Missa Sicca, 397 ; on the time of 
observing Lent, 264 ; on the use of the 
Venite, 187 ; on three Epiphanies, 258. 

Durel's Latin Prayer Book, 104. 

Durham Cathedral, Copes worn at, 359. 

Duty to God and our neighbour on tab- 
lets at Ely, 429 ; towards God, 434 ; 
towards neighbour, 434. 

Dying, Holy Communion administered 
to, 472. 

Dykes, Dr., on manner of performing 
Divine Service, 50. 

Dymchurch, register at, on prohibited 
seasons for marriage, 447. 

Eadfrid, his gloss on the Evangelists. 
207. 

Early Church, its witness to the principle 
of Ceremonial Worship, 46. 

Ears, opening or piercing the, 539. 

Earth cast on body at burials, 481. 

East, Turning to the, 187, 197. 

Easter, time of its celebration, 119, 289, 
290 ; error in tables, to find, 116 ; 
Festival, former extension to seven 
days, 291 ; its names, 289 ; notices 
given for its uniform celebration, 289 ; 
principal festival of the year in early 
Church, 289 ; Day, two celebrations in 
the Salisbury Use, 290 ; Anthems, 
Latin and English, 290 ; Psalms, 501, 
555, 616-618, 620; Psalm, Sarum, 501. 

Easter Even "a high day " in the Jewish 
Ritual, 287 ; Baptisms on, in early 
Church, 2S8 : ancient Collects and 
alterations, 288 ; Sarum Psalms, 501, 
511, 512, 521, 523, 526, 552, 575. 

Eastern Church, its conservation of an- 
cient customs and formularies, 241, 
245 ; Liturgy of, 345 ; its prayers long 
and involved, 242 ; its regulations for 
vestments, 75, 77 ; resistance to inser- 
tion of Filioque, 375 ; its form in Bap- 
tism, with possible origin, 404, n. 1 ; 
Form of Baptismal Renunciation, 413 ; 
uses Nicene Creed at Baptism, 414 ; 
Confirmation in, 438, 442, n. 1 ; Daily 
Morning Psalm, 502 ; Baptismal Office, 
414, 415. 

Ecclesiastical censures, 67. 

Ectene, represented in our Offices, 221, 
223, 372. 

Edgar, King, Canon of, on Communion 
of Sick, 472. 

Edmund, King, his law of Marriage, 446. 

Edmund, St,, 173. 

Edward, St., King of West Saxons, 140 ; 
translation, 152. 

Edward, Confessor and King, 168. 

Edward VI. 's First Liturgy in extemo, 
364. 

Effect of Holy Baptism, 405. 

Egbert, Archbishop of York, his Con- 
firmation Office, 438, 442 ; Excerpts 
of, on Viaticum, 472 ; Excerpts of, on 
burial, 477 ; on Spiritual Communion, 
474. 

Egypt a type of Antichrist, 5S0. 

'J&KK\r)<ria<rdTJv(u, Greek term for Church- 
ing of Women, 486, n. 1. 

Elborow on burial of dead, 481, n. 1 ; on 
veil at Churchings, 487. 

" Elect of the Elect " among our Lord's 
Disciples, 253. 

Elements, the outward visible signs or 
materials used in the Sacraments, tech- 
nically called materies or " matter." 

Elements, Oblation of, 37S ; offered by 
people in primitive Church, 399; de- 
livery of, 391 ; remaining after Com- 



munion of Sick, how to be disposed of, 
473. 

Elizabeth, Queen, her measures to silence 

disputes, 22. 
Elvira, Council of, on Lay Baptism, 405. 

Ely, Palace of, tablets relating to Cate- 
chism, 429. 

Ember seasons, the Quatuor tempora or 
four times in the year set apart for 
Ordinations, said to have been called 
Quatember from the Latin, and hence 
Ember. 

Ember Days, 236, 248, 270, 673. 

Emblems of Saints. 132, 176. 

Embolismus, 185, 393. 

Emergency, Baptism in cases of, 403. 

Empire Spiritual, 502. 

" Endeavour themselves," illustrations of 
term, 441. 

Enemies of the Psalmist, of what typical, 
503. 

"Engagement," substitute for ancient 
betrothal, 452. 

English Liturgy, its Gallican origin — re 
visions by SS. Augustine and Osmund, 
basis of present Vernacular Liturgy, 
346. 

Entrance, Great and Little, 374, 377. 

Enurchus, St., 164. 

Epact, meaning and use, 121. 

Ephesus, its importance as abode of St. 
John, 254 ; Liturgy of, 345, 415. 

'EtpjSiov, Eastern name for Viaticum, 472. 

Epiphanius, on Eunomian Baptism, 403 ; 
on Prayer for Dead, 476. 

Epiphany, as the close of Christmas-tide, 
257, 259 ; Unity and fituess of Scrip- 
tures for, 258 ; 6th Sunday after, an 
addition of 1661, 263; 3rd Sunday 
after, Offertory sentence for, 261 ; of 
Christ as a Divine Healer of our infir- 
mities, 261 ; Sarum Psalms, 525, 554- 
556, 562, 571, 587, 597, 598. 

Episcopate, Divinely instituted, 655 ; 
distinguished from Presbyterate jure 
divino, 693 ; called an Order by Isidore, 
693 ; includes within it the Priesthood, 
693 ; its Apostolic descent, Tables of, 
656, 66S. 

Epistle, the portion of Holy Scripture 
read before the Gospel in the Liturgy, 
generally taken from one of the Apos- 
tolic Epistles, sometimes from the 
Acts or Prophets. 

Ejjistle and Gospel read from "Jube," 
490 ; and from a Lectern, 374. 

Epistles and Gospels, their arrangement, 
243. 

Epistles, Ancient, at Consecration of 
Bishops, 695 ; at Ordering of Deacons, 
678 ; at Ordering of Priests, 6S5. 

Eplstoler, the minister who reads the 
Epistle and acts as subdeacon at a 
celebration. 

Epitaph on two Infants, 255. 

Epitome of the Gospel, Ps. i-i v. , 503. 

Erasmus, possibly author of latter part 
of Catechism, 429, n. 3. 

Erie, Chief Justice, his decision respect- 
ing Chancels, 179. 

Escott v. Mastin, case of, 405, 11. 3. 

Espousals, 452, n. 1. 

Essentials of Holy Baptism, 403, -116. 

Ethelred, King, his Ecclesiastical Laws, 
203. 

Eucharist, the Christian Sacrifice of 

praise and thanksgiving, wherein we 
" show forth the Lord's Death till Ho 
come." 
Eucharist, its Hi'st eelobration, 52 ; Power 
of Consecrating, when first expresslj 
stated in Ordering of Priests, 539; 
conveys Divino Presence, 353 ; a Sacri- 
fice lor the benofit of the w hole Church, 



"J20 



3lnncr ann ^lossarp. 



354, 394 ; a means of union with God, 
355 ; a symbol, and a means, of union 
among Christians, 355 ; strengthening 
and refreshing the soul, 356. 

Eucharistia, a term applied to Holy Com- 
munion in Daye's translation of Her- 
mann, 408. 

Eucharistic Worship, the only distinc- 
tively Christian worship, 177; prepara- 
tion, Psalms for, xxvi., 523; xxxiv., 
530 ; Sacrifice, its relation to Jewish 
Sacrifices, 353 ; its relation to the 
Sacrifice on the Cross, 353. 

Eudoxia, Empress, 54. 

Eunomian form of Baptism, 403. 

Eusebius, Martyr of Alexandria, 251 ; 
what he records of St. Thomas, 325. 

Evangelical interpretation, Key to, 532. 

Eve or Even, the day before a Festival. 
[See Vigil.] 

Evening Celebrations, condemned by 
Fathers, 360. 

Evens or Vigils, the distinction and 
reasons, IIS. 

Evensong, the order for Evening Prayer, 
representing the ancient Offices of Ves- 
pers and Compline. 

Evensong, its comprehensive meaning, 
50 ; an anticipation of Rest, 211, 636. 

Evidence of a common early Formula of 
Belief, "A Rule of Truth," 195. 

Exactness necessary in administration of 
Baptism, 416. 

Examination, Ancient, of Priests at 
Ordination, 686 ; by Bishop to precede 
Ordination, 666 ; in Consecration of 
Bishops, 697 ; of Sick person, 465. 

Examination for Orders, subject of, 542 ; 
days appointed for, 541. 

Examiners for Orders, 541 ; number of, 
542. 

" Exaposteilaria " and Collects, 241, 242. 

"Excellent things" in Ps. Ixxxvii., 589. 

Excommunicate persons, Burial of, 477. 

Excommunications, forms of words by 
which notorious offenders are cut off 
from the privileges of Church member- 
ship, 171. 

Exeter, Phillpotts, Bishop of, Speech on 
Marriage, 447. 

Exhortation in our Office from " Order of 
Communion," 349; to Communion, old 
English form of, 382 ; upon the Gospel 
in Baptismal Office, 411; to Sponsors 
after Baptism, 419 ; of Sick, ordered 
by ancient Canons, 463 ; previous to 
Marriage, 449 ; after Marriage, 45S ; 
Ancient, by Bishop at Ordering of 
Priests, 684. 

Exhortations in Communion Office, 380. 

Exorcism in Baptism, 271. 403; in Bap- i 
tismal Office of 1549, 410. 

Expectation of the Blessed Virgin Mary, 
329. 

Extreme Unction, 460. 

Fabian, St., 132. 

"Fair," its meaning as applied to linen 
cloth, 370. 

Faith, and superstition distinguished, 
432; necessity of, 216, 220, 432; St., 
168. 

Faldstool, the small kneeling-desk at 
which the Litany is sung or said ; its 
use enjoined, 223. 

Falling sickness, Gospel used against, 
403. 

Family prayer an imperfect substitute 
for Divine Service, 105. 

Fast, a time set apart for especial self- 
discipline and humiliation, and the 
practice of mortification. [S'cfi Abstin- 
ence. ] 

Fast before Easter, from the earliest 



Christian times, its duration varied. 
266. 

Fasting enjoined before Holy Communion, 
360 ; Homily on, 268 ; of the early 
Christians, its mode, 266 ; rules for 
practice of, 267. 

Fathers, Bishops anciently called, 696. 

Faulkner v. Lichfield, opinions of the 
Judges, 68. 

Feasts and Fasts, Tables and Rules for, 
116. 

Fclicitas, St., an African Martyr, 140. 

" Felo de se, " burial of, 477. 

Ferial and Festival Lauds, Sarum, 559. 

Festival, a day set apart for the cele- 
bration of some great event connected 
with our Blessed Lord or His Saints, 
called also a Holyday. 

Festival, Christmas, its great importance 
in both religious and social life, 251 ; 
of three or seven days at Easter, 291. 

Festivals of our Lord, idea on which the 
whole cycle is founded, 258. 

"Fides Catholica," earliest title of 
Athanasian Creed, 216. 

Fifth of November Service, 703. 

"Fill David," an ancient Liturgical ex- 
pression, 234. 

" Filioque " in Nicene Creed, 375. 

Final Court of Appeal, 68. 

Fire of London Service, 704. 

First-fruits Offering, 526. 

Five Prayers, The, after the Collects, 
when to be used, 202. 

Flagellants, their "baptism of blood," 
403. 

Flagon, the Cruet, or vessel used to 
contain the wine previous to the lesser 
oblation, sometimes used also in the 
consecration. 

Font, the stone vessel which contains 
the water for Holy Baptism. 

Font, Benediction of, 402, 403, 412; 
blessed on Easter Eve, origin of 
custom, 407 ; proper position of, 409 ; 
to be emptied after Baptism, 415. 

Food of body, its action compared with 
that of Sacramental Food, 358. 

Forbes, Bishop, on Nicene Creed, 376, 
n. 1. 

Foreign Reformers, how far they influ- 
enced Prayer Book, 16-19. 

Foreigners thrust into important offices 
by Protector Somerset, 20. 

"Form" at Consecration of Bishops not 
found in early English Pontificals, 575 ; 
at Consecration of Bishops in the 
Greek Church, 575 ; of Vestments, 
78-80. 

Forms and Ceremonies, 44 ; of Dean 
Granville for Private Confession, 466 ; 
ordinary, 467. 

Formularies, Ancient, when found unsuit- 
able, and why, 6 ; of the Church of 
England, always distinctive, 1. 

Forty days of Lent, variously computed, 
266. 

Fothergill, his Annotated Prayer Book 
in eleven vols. — collection of old Eng- 
lish Service-books, xi ; MS. on St. 
Barnabas, 332 ; MS. on Confirmation, 
439. 

Founders and Benefactors, Psalms for, 
645, 646. 

Four meanings of Holy Scripture, 499. 

Fourth finger why ring finger, 454. 

France, Sovereign of, nominated Bishops 
by Concordat, 696. 

Freeman, Archdeacon, on Gallican origin 
of English Liturgy, 346 ; on Gloria in 
Excelsis, 394 ; on likeness between 
Eastern Hymns and Western Collects, 
241; on the 1552 Revision, 20; on 
Words of Institution, 389, n. 2. 



French Church, ancient Baptismal Office 
of, 409 ; early publication of banns in, 
446 ; early Liturgy of, 346. 

French Saints in the Calendar, 128. 

French translation of Prayer Book, 104. 

Frequency of celebration of Holy Com- 
munion, 360 ; enjoined in English 
Church, 361. 

" Freres Cordonniers," their origin, 169. 

Frewen, Archbishop, 32. 

Friends and neighbours to be present at 
Marriage, 450. 

Fkontal, the antependium or ornamental 
cloth that hangs around and in front 
of the Altar. 

Fulda, Abbey of, its Preces, 221, 228, 
229. 

Furniture of God's House, should be 
reverent in character, 49. 

Gabriel the Archangel, his day, 339. 

Gallican Liturgy, 2, 340 ; Mass for St. 
Stephen's Day, 253 ; origin of Prayer 
in Benediction of Water, 414, 415, 
Orig. ; rite of Confirmation, 442 ; ver- 
sion of Psalters, 498. 

"Gang Days," 298. 

Gardiner, Bishop, accepted the Prayer 
Book, 19. 

Gates of Brass and Iron, 522. 

Gauden, Bishop, on Black Rubrics, 399. 

Gawdie, Sir F. , case of, 444, n. 1. 

Tey£i>v7)Tai, k.t.X., explained, 431. 

Gelasian and Gregorian Sacramentaries, 
201-203. 

Gelasian Baptismal Office, on Deluge, 
410 ; interrogatories hi, 413 ; Sacra- 
mentary, rule for Processional Litanies, 
222. 

Gelasius' Reconciliation of Penitents at 
point of death, 467. 

General Assembly of 1616 and Scottish 
Liturgy, 41. 

General Confession, how to be said, 182 ; 
Thanksgiving, its authorship, 239. 

"General," etc., sense of, in 16th and 
17th centuries, 435. 

"Generally necessary," meaning of, in 
Catechism, 435. 

George I., Litany at his Coronation, 223. 

German origin of Prayers in Baptismal 
Office, 410-412 ; use of Media Vita, 
480. 

Germanus on Gallican Liturgy, 347. 

Gestures in Divine Service, 49, 182, 1S7, 
374. 

Gibson, Bishop, on use of Burial Service, 
476. 

Giles or Egidius, St., 164. 

Girdle of the Albe, 79. 

Glastonbury Prayer Book of Pollanus, 
372. 

Gloria in Excelsis, 395 ; its possible origin, 
395 ; expanded form, 395 ; position of, 
in Liturgies, 394 ; limitation respecting 
its use, 106. 

Gloria Patri, Variations in, 186. 

"God's help" invoked, a form of oath, 
433 ; " holy will and commandments," 
433. 

"God's board," an ancient designation 
of Altar, 3S2. 

Godfathers and Godmothers, number of, 
408 ; mouth-pieces of child, 414, 432. 

"Godly discipline," 491. 

Gold and silver given at Marriage, 454. 

Golden numbers,. 119; Litany, word 
" buxomues " in, 452, n. 6; Rose, 272. 

Good Friday, its various names, 284 ; 
how anciently observed, 285 ; the 
hours of, illustrated, 2S4 ; how ob- 
served in Eastern Church, 287 ; 
churches hung in black, 286 ; Psalms, 
519, 538, 552, 566, 5S8 ; Sarum Psalms, 



3lnDer ann (^fo.s'sarp. 



'2 I 



519, 523, 536, 538, 552, 556, 588, 596, 
620, 629, 641, 642. 

Good Physician, manifestation of His 
power, 261. 

Goodrich, Bishop, reputed author of part 
of Catechism, 429. 

Gospel : [1] The history of the Life of 
our Lord as recorded by the Four 
Evangelists. [2] A portion selected 
from this history, appointed to be read 
in the Liturgy. 

Gospel, 243, 374; The, found in the 
Psalms, 500 ; for the Circumcision, 
Rubric after it, 257 ; in Baptismal 
Office, 411. 

Gospeller, the Minister who reads the 
Gospel, and acts as Deacon, at a Cele- 
bration. 

Gospels, Ancient, at Ordering of Deacons, 
678 ; at Ordering of Priests, 685 ; at 
Consecration of Bishops, 695. 

Gospels and Epistles later than essential 
portions of Liturgy, 344 ; changes in 
them, 244. 

Goulburn on Communion Office, 243. 

Grace, what it is, 356 ; Collect for, Gre- 
gorian and Roman forms, 202 ; pre- 
figured by natural provision, 647. 

Gradual Psalms, 629, 636. 

Grant on the Bills of Mortality, 99. 

Granville, Dean, his Office for private 
Confession, 466, n. 3 ; anecdote about 
Scottish Liturgy, 707. 

Great Sabbath, 287. 

Greater Festivals, their central position 
in a series of days, 245. 

Greek Church, burial custom in, 481 ; 
Prayer for Dead in, 476. 

Greek original of Preface in Communion 
Office, 386 ; terms connected with Holy 
Eucharist, 352 ; words in Kyrie indica- 
tive of Eastern origin, 373 ; version of 
Prayer Book, 105. 

Gregorian chants in Merbecke, 59 ; Gre- 
gorian music, 56, 140 ; difficulty of 
adapting it to English words, 59. 

Gregory, St., his Sacramentary, what it 
represents, 2 ; his revision of Roman 
Liturgy, 345 ; the great originator of 
mission to England, 140 ; advice to St. 
Augustine, 2 ; Proper Preface for Cir- 
cumcision, 257 ; on Churching of 
Women, 486 ; reformer of Church 
music, 55. 

Gregory of Nazianzus, on Choir veil or 
screen, 47 ; on Private Celebration, 
473. 

Gregory of Nyssa, on trine immersion, 
404. 

Gregory of Tours, on his predecessor Per- 
petuus, 245 ; History of Franks, quo- 
tations from, 221. 

Gregory the Great, on Lord's Prayer, 
393. 

Grindal, Archbishop, his order to use 
Commination Service on certain Sun- 
days, 491 ; his order to read Epistle 
and Gospel from Chancel-screen, 490 ; 
on Churching of Women, 486. 

Gueranger on corruptions of Roman 
Liturgy, 348. 

Guidetti, coadjutor of Palestrina in re- 
vising Church Song, 57. 

Gunning, Bishop, his instrumentality in 
the restoration of the Prayer Book, 238 ; 
on Black Rubric, 399. 

Gunpowder Plot Service, 703. 

Habit proper for Bishop-elect at Conse- 
cration, 095 ; proper for Candidates 
for Deacon's Orders, 675 ; proper for 
Candidates for Priest's Orders, 683. 

Hale's Precedents, Cases of Churching 
of Women in, 487 ; on Godly discip- 



line, 491 ; referred to on hours of 
Marriage, 447. 

Hallelujah, 564 ; its first use in the 
Psalms, 465 ; in Prayer Books of 1549 
—1552, 1637, 1661, 186; the Great, 
395, 616. 

Hammond on Catechizing, 430 ; on Lit- 
urgies, 346. 

Hampton Court Conference, 184 ; an 
effort to convince Nonconformists, 66 ; 
abruptly broken up, 25; on "lawful 
minister " of Baptism, 405. 

Hands to receive the Elements at Com- 
munion, 391. 

"Hard Sayings," illustrated, 579. 

Harvest Thanksgiving, admirable Collect 
for, 297. 

Harvey on the Creeds, 196, 217. 

Hawaiian Version of the Book of Com- 
mon Prayer, 43. 

Head of Child to have water poured on 
it, 416. 

" Healing," Note on Office for, 705. 

Heaven, The Worship of, 48. 

Heber, Bishop, on Prayer for the Dead, 
476. 

Hebrew Chants, Melody to 51st Psalm, 
54, 

Hellenism prepared the World for Chris- 
tianity, 54. 

Heman and Jeduthun, Choristers, 51. 

Hengstenberg on the Psalter, 496. 

Hereford Use in Espousals, 452. 

Heresies, cause of many, 579. 

Hermann, Archbishop, of Cologne, 
Ritual Reformer, his Consultation, 15, 
384, 385 ; his form of Marriage Admo- 
nition, 451 ; Catechism in, 428, n. 3 ; 
origin of catechizing at Confirmation, 
441 ; Daye's translation, 441, Orig. ; 
on Seasons for Baptism, 407 ; Baptism 
Exhortation in, 41 1 ; Baptism Collect 
in, 412 ; on Infant Communion, 408 ; 
Absolution in, 467 ; the probable origin 
of joining hands in Marriage, 455. 

Hesychius in St. Leo, quoted on Con- 
sumption of Elements, 473. 

Heurtley's Harmonia Symboliea, 195, 
212, 414, n. 1. 

Hickes on Eucharistic Sacrifice, 390, n. 2. 

Hickman, Mrs., Touching anecdote of, 
about Reformation Baptism Office, 403. 

Hierapolis, Martyrdom of St. Philip, 33. 

Hilary, St., of Aries, 132 ; commends 
faithfulness of British Bishops, 132 ; 
reputed author of the Athanasian 
Creed, 217 ; on the Psalms, 499 ; on 
Christ's rest in the Church, 635. 

Hilary, St., of Poictiers, reputed author 
of part of Gloria in Excelsis, 395. 

Hilary Term of Law used to begin on the 
Festival of St. Hilary, Jan. 13th, 132. 

Hilsey, Bishop, his version of the Atha- 
nasian Creed, 216 ; his Primer, 1539, 
199. 

History, Spiritual, its central point, 513. 

Holt, Lord Chief-Justice, on change of 
name, 444. 

Holy Apostles, their commemoration, 128. 

Holy Bible, always publicly read, 100. 

Holy Communion, an ancient and Scrip- 
tural phrase, 369 ; its various designa- 
tions, 344 ; originated by our Lord, 
and associated by Him with Ancient 
Bites, 350 ; doctrine of, 350 ; as a Sacra- 
ment, 350; as a Sacrifice, 351; may 
possibly supply omission of Baptism, 
427 ; Office, 241, 309 ; notice, or warn- 
ing of, 380 ; hour for its celebration, 
360 ; frequency of its celebration, 
360 ; on Good Friday, 286 ; at Burials, 
479 ; at Burials, why proper, 475 ; ai 
Burials, Office for, 485 ; at Churchings. 
489. [See Communion.} 
2 z 



Holy Cross Day, 164. 

Holy Days, The three after Christmas, 
251 ; publication of Banns on, 447, n. 1 ; 
bidding of, 376 ; Minor, 132, 176. 

Holy Ghost, how given to the regenerate, 
412 ; Invocation of, in all Confirmation 
Offices, 442. 

Holy Innocents, early notices of, 255 ; 
muffled peal on, 256 ; ancient Collect 
for, 255. 

Holy Sacrament, reserved in the Eastern 
Church, 283. 

Holy Scripture, Coincidences in ancient 
and present mode of reading it, 111 ; 
its continuous reading, 113 ; responsory 
system of reading it, 111 ; its proper 
use and mode of interpretation, 218. 

Holy Thursday, 298. 

Holy Week, or Great Week, 274 ; its 
strict observance, official example of 
the emperors, 274. 

Homily, pre-Reformation, on Confirma- 
tion, 439. 

Homily of Common Prayer, etc., on 
number of Sacraments, 435 ; of Repent- 
ance, on private Confession, 466. 

Hood, a badge of academical status worn 
by graduates over their surplices. [See 
Canon 58.] 

Hooker, on the Divine Service, 50 ; on 
death unto sin in Baptism, 406 ; on 
iteration of Baptism, 409 ; on Lay Bap- 
tism, 405 ; on Marriage, 458 ; on de- 
livery of money in Marriage, 454 ; on 
Offerings at Churchings, 488 ; on 
Puritan objection to Christian burial, 
475. 

Hooper, Bishop, on sense of word "gene- 
ral," 435. 

Hope, Expressions of, in Burial Office 
explained, 482. 

Horace on casting earth on dead bodv, 
481. 

Horn Books, engraving of one, 4 ; intro- 
duced for the poor, 4. 

Hornby, register at, on prohibited sea- 
sons for Marriage, 447. 

Horsley, Bishop, on Invocation of Holy 
Ghost in celebration of Holy Eucha- 
rist, 389 ; on Scottish Liturgy, 393. 

Hosanna in Eucharistic Preface displaced, 
1552, 387. 

Hosanna, Sunday, 274. 

Hour for celebration of the Holy Com- 
munion, 360. 

Hours of Prayer, how observed by 
Apostles and early Christians, 177 ; 
seven condensed, 17. 

House of Commons, amendments to Act 
of Uniformity, 36. 

House of God, what it is, 49. 

Housel, old English term for Holy 
Eucharist, 472. 

Hugh, St., 172. 

Human Nature, its perfect ideal personi- 
fied, 501, 511. 

Humble Access, Prayer of, 38S. 

Hyde, Lord Chancellor, corrects an error 
in MS. of Prayer Book, 36. 

Hymns, their proper position in Divine 
Service, 60 ; sung by Christ. 618. 

Hypapante, Eastern name for the Puri- 
fication Festival, 326. 

Hypothetical form in Baptism, 405. 

Idiots to be baptized, -125. 

"1 do," in Confirmation, 442. 

idolatrous ceremonies, the origin of 
" pomps," •! 13. 

Ignatius, St., 54 : on "one Altar," .'l.'>7 : 
on Matrimony, 446 ; Tradition respect- 
ing Athens, 54. 

"Illatio," Gallican and Mozarabic term 
for Proper Preface, 3S7. 



3lnDer ana <£los.sarp. 



lllibcris, Council of, on Lay Baptism, 
405. 

Immersion, the dipping into the water 
of recipients of Holy Baptism. Allu- 
sion is now the usual practice. 

Immersion, Baptism by, 403, 404 ; the 
Apostolic mode of Baptism, 402 ; disuse 
of, necessitates special precautions, 416 ; 
trine, 404. 

Impediments of Marriage, 446, 447, 451. 

Imposition of hands in Confirmation, 
436, 438 ; of hands sometimes a mere 
elevation, 438. 

Imprecations of Psalms, 533, 56S, 569, 
614, 641. 

Incarnation of our Lord — its fruits in the 
three kinds of Saints, 251 ; in connec- 
tion with the Martyrs, 251. 

Incense, its use in ancient Church of 
England, 209 ; at Gospel, 374. 

Inclination, Prayer of, in Eastern Litur- 
gies, 388. 

"Incomprehensible," its twofold mean- 
ing, 217. 

Indulgence, Sunday, 274. 

Indwelling of the Holy Ghost, 636. 

Infant Baptism in Primitive Church, 402, 
407 ; Confirmation and Communion, 
40S, 437. 

Infants, Baptism of, 407. 

Infection, precautions against, 474. 

Infidels, burial of, 477. 

Infrequent Communion of Laity, 34S. 

"Inheritor of the kingdom of Heaven," 
Scriptural term, 431. 

" Inhumatio Defuncti," 478. 

Injunctions on Catechizing, 429, 430. 

Injunctions of Edward VI., 11. 

Injunctions and Advertisements of Queen 
Elizabeth, 64, 65 ; on wafer bread, 398 ; 
and 18th Canon on reverence, 197 ; on 
age for Communicants, 439. 

Innocent, St., on Roman Liturgy, 345. 

"Innocents," i.e. idiots, regenerate in 
Baptism, 419, Orig. 

Innovations connected with Holy Eucha- 
rist in Mediaeval times, 348. 

Institution of a Christian Man quoted, 
419. 

Institution of Holy Eucharist, 344, 350, 
351, 369, n. 1, 3S0. 

Interlinear Translations of Office-books, 3. 

Intermediate state typified in 130th 
Psalm, 634. 

"Interpretation Clause " of Prayer Book, 
67. 

"Interpretations and Considerations" of 
Queen Elizabeth, 65. 

Interrogation of Sick on Articles of Faith, 
464. 

Interrogation preceded Baptism, 412. 

Interrogations in ancient Baptismal 
Offices, 402 ; represented modern Cate- 
chism, 428 ; formerly addressed to 
child, 414 ; in our Baptismal Office re- 
present Apostolic practice, 413. 

Interrogatories from Sarum "Ritus Bap- 
tizandi," 413, Orig. 

Introduction to the Liturgy, 344. 

Introductory Rubrics to Baptismal Office, 
407. 

Introductory Service to Baptism, 409. 

Introit, the Verse, Psalm, or Hymn 
which is sung as the Priest enters 
within the precincts of the Altar. 

Introit, 241, 34S, 361. 

Introits — their selection — ancient names, 
241 ; a list as arranged in the first 
English Prayer Book, 241 ; given under 
each Sunday and Holyday, 247 ; for 
Advent, their spirit, 246 ; to Com- 
munion at Ordination Service. 1549, 
685. 
volition of the Cross, 113. 



Inventories of Ornaments, made in 1552, 

69 ; of Vestments and Hangings, 74. 
Invitation to Communicants, 3S3. 
Invitatories to Venite, 187. 
Invocation of the Holy Ghost, 389 ; in 

Baptism and Liturgies compared, 412. 
Invocation, prayer of, in Confirmation 

Office, 442 ; of Trinity in Baptism, 402 ; 

of Angels and Saints, 222. 
Irenseus on Fastings, 206 ; on Infant 

Baptism, 407. 
Irish Clergy, their use of Burial Service, 

476. 
Irish Common Prayer Book, 42, 709 ; the 

revised book of 1877, 710. 
Irish Communion Book, 6th century, 243. 
" Irregularity ; " sense of word in Canon 

Law, 466, n. 2. 
Isidore on Fonts, 404. 
Israel, its History typical, 608. 
Italic Version of Psalter, 49S. 
Iteration of Baptism, 409, 420, 421. 

" Jah," in 69th Psalm, 564. 

James, St., the Great, 336. 

James, St., the Less, 331 ; Liturgy of, 
345 ; its prayer for living and departed, 
354 ; Psalms before Communion, 3S5. 

James I., some slight changes made in 
Prayer Book during his reign, 25 ; 
Proclamation giving authority to make 
them, S7 ; and Scottish Prayer Book, 
705. 

Jasper, its symbolism, 566. 

Jebb's Choral Service, 234. 

Jeuner, Sir H., on Prayer for Dead, 476. 

Jerome, St., and the Latin Vulgate, 165 ; 
his three versions of the Psalter, 498 : 
Lectionary, its Epistles and Gospels, 
241, 243, 475 ; on Advent, 245 ; on the 
Epiphany, 258 ; on Lay Baptism, 405 ; 
on Arian Baptism, 403 ; on the Psalms. 
499. 

Jerusalem, Liturgy of, 345. 

Jewell, Bishop, on death unto sin in 
Baptism, 406. 

Jewish worship, its influence on Chris- 
tians, 177 ; origin of Churching of 
Women, 486. 

Jews, The, their state before the destruc- 
tion of Jerusalem, 271 ; a great con- 
version of them foretold, 558 ; their 
enmity and rejection foretold, 555 ; 
their sin and punishment foretold, 562. 

Jews and Gentiles changing places, 557, 
619. 

Job a type of Christ, 602. 

John, St., the Baptist, Nativity of, 333; 
his greatness and power as a Prophet, 
333, 334 ; Advent proclamation of 
Christ, 248. 

John, St., the Evangelist, his relation- 
ship to our Lord, 253 ; his two escapes 
from death, his death at Ephesus, 254 ; 
Ante Portam Latinam, 148 ; Liturgy 
of, 345. 

Johnson on Eucharist Sacrifice, 390, n. 
2 ; Canons referred to on Confirming 
by name, 444, n. 1 ; referred to for 
Marriage Law, 446 ; referred to on 
publicity of Marriage, 447 ; referred to 
on Catechizing, 428. 

Johnson, Dr., his practice of praying for 
dead, 476. 

Joining of hands in Marriage, 455. 

Joseph a type of Christ, 608. 

"Jube," a lectern on Chancel- screen, 
490. 

Jubilate, seldom to be used, 194. 

Judaism has become heathenism, 557. 

Juilaizing Christians, troublesome to the 
Early Church, 2S9. 

Judas, in 109th Psalm, Gil. 

Jude, St., 341. 



Justin Martyr, his account of Celebra- 
tion of Holy Eucharist, 345, n. 4 ; his 
notice of Christian Hymns, 53 ; on 
Sursum Corda, etc., 386; on Amen, 
after Prayer of Consecration, 390; 
early reference to Gloria Patri, 1S6 ; 
on Infant Baptism, 407 ; on Com- 
munion of Sick, 472. 

Juxon, Archbishop, 31. 

Kalends of January and Feast of the 
Circumcision, 256. 

Kar^x'/f's, meaning of, 428, and n. 1. 

Katharine, St., 173. 

Katharine, Queen, her Prayers and 
Meditations, 203. 

Keble on Eucharistical Adoration, 352, 
390, n. 2. 

Kempe v. Wickes, case of, 476." 

Ken, Bishop, on Catechizing, 430. 

Kennett, Bishop, his MS. notes on 
Prayer Book, 444, n. 1. 

"Keys of the Kingdom of Heaven," 336. 

Keystone of the Temple, 513. 

King's Evil, Office for, 168, 705. 

Kingdom of Christ, 570. 

Kingship of Christ, 59S, 615. 

Kiss of Peace, 347, 348, 361. 

Kneeling, Bishop Cosin's note on, 1S2 ; 
declaration on, 399 ; posture of cele- 
brant in receiving, 391 ; posture in 
Marriage, 455 ; the proper posture in 
Adult Baptism, 426. 

Knox, John, his Book of Common Order, 
41. 

Knox, John, saying of, 227. 

Krazer, de Liturgiis, 46. 

Kyrie Eleison, said in Greek, 198 ; in 
Communion Office, 372 ; expanded 
form of, 372. 

" Laither," meaning of, 452, n. 4. 

Laity, Daily attendance of, 178 ; their 
part in offering of Eucharistic Sacri- 
fice, 353-390. 

Lambert, St., 164. 

Lammas Day, 160. 

Lancashire, burial of Roman Catholics in, 
477. 

Languages and Dialects into which the 
Prayer Book is translated, 42. 

Laodieea, Council of, on Lenten Mar- 
riages, 447. 

Lasco, or Laski, John a, 16, 184. 

Last Supper confounded with Institution 
of Holy Eucharist, 369. 

Lathbury on State Services. 703. 

Latimer, Bishop, on meaning of word 
" general," 435. 

Latin Prayer Book, 104, 24 ; of 1560, 
Saints commemorated in, 28. 

Latin Service for Convocation, 705. 

Latin Version of latter part of Catechism, 
429. 

Laud, Archbishop, and former Collect 
for Easter Even, 288 ; and the Scottish 
Prayer Book, 42, 388, 705, 706. 

"Lawful authority," 204. 

Lawrence, St., 160. 

Laxity tolerated by some Bishops, 24. 

Lay Baptism, 404 ; allowed to be valid, 
405 ; discouraged, 420, Orig. and n. 

Laying on of hands by Bishop in Order- 
ing of Deacons, 680 ; by Priests in 
Ordering of Priests, 690 ; in Confirma- 
tion, 437. 

Lazamon's Brut, referred to, 452, n. 4. 

Lectern, the desk from which the Scrip- 
tures are read. 

Lectern for Epistle and Gospel, 374. 

Lecterns for Music-book and for Lessons, 
374. 

Lectionary, changes made in the Salis- 
bury Use, 112. 



3lnDcr anB $fossar^ 



723 



Lectionary of St. Jerome, commemora- 
tion of Apostles, 323 ; SS. Peter and 
Paul, 334. 

Lections, Scripture, how to be "read or 
said," 56-58. 

Legal obligations of Canons of 1603-4 and 
1640, 67. 

"Legatus natus " of Pope, 446, n. 1. 

Lent, different usages as to its duration, 
264, 266 ; abstinence other than from 
food, 267. 

Leo, Emperor, Churching of Women 
under, 486. 

Leo, St. , on Holy Innocents, 255 ; on 
trine immersion, 404. 

Leonard, St., 172. 

Leonardo da Vinci, his picture of Last 
Supper, a means of propagating error, 
369. 

Lessons, portions from the Old and New 
Testament, read at Mattins and Even- 
song, and in the Burial Service. 

Lessons, The, not always Holy Scripture, 
111; new Table of 1871, 41; Table 
shewing ancient and modern systems, 
111; proper for Holydays, 113; how 
anciently read, 111 ; system established 
in 1549, 1 13 ; in ancient Baptismal 
Offices, 402 ; in Burial Office, 479 ; 
proper, suggested for special occasions, 
114. 

L'Estrange on form in delivery of Ele- 
ments, 391. 

Letters dimissory, 666. 

Levitical Benediction, ancient Irish, Gal- 
lican, and Anglo-Saxon uses of, 470. 

"Liber Festivalis," its use of word 
" worship," 454. 

Library of Anglo - Catholic Theology, 
Works of Bishop Cosin, 32. 

Library of St. John's, Oxford, MS. De 
Vis. Inf., 463 ; of Trinity College, Cam- 
bridge, Trilingual Version of the Creed, 
212. 

Licence for Marriage, 446 ; Special, 446, 
and n. 1. 

Lighted taper used in Baptism, 403, 412. 

Lighted tapers at Gospel, 374. 

Lightfoot on Jewish Baptism, 401. 

Lights on the Altar, 357. 

Lincoln, Diocese of, petition to King 
James for total abolition of Prayer 
Book, 25. 

Linen cloth for covering Elements, 392 ; 
its use and symbolism, 357, 370, 392. 

Lion, The, a typical enemy, 505. 

Litaneia, use of the word by St. Basil, 
221 ; its technical sense, 221. 

Litania, Major, Minor, Septena, 222. 

Litania Septena, 402 ; septiformis, 402, 
n. 4. 

Litanies, their general aeceptableness to 
the people, 222 ; oldest Western Use, 
231 ; propel - , of Western Use chiefly, 
221. 

Litany, a "General Supplication " in the 
form of short petitions, to which the 
choir and congregation make responses. 

Litany in English, 1544, 11, 13 ; its 
mediaeval use, 222 ; its excellence, tes- 
timonies to, 223 ; the simple Chant 
generally used very old, 58 ; published 
by Cranmer with musical notation, 58 ; 
Canon 15 on, 105 ; as a separate ser- 
vice, 223, 380 ; place for singing it, 
223 ; lesser, in Visitation of Sick, 461, 
462, n. ; use of, in Ordering of Deacons, 
675 ; in Ordering of Priests, 684 ; in 
Consecration of Bishops, 697. 

Litera Doininicalis, 101. 

Littledale's Offices of Eastern Church re- 
ferred to, 442. . 

Liturgical studies, their gradual advance, 
vi. 



Liturgies, Oriental, three Great, 205; 
ancient, on Words of Institution, 389. 

Liturgy, the Eucharistic Office. The 
term is sometimes applied loosely to 
the whole of the Book of Common 
Prayer, 344. 

Liturgy, inexact use of term, 344, n. 4 ; 
its primitive origin, 344 ; its divisions, 
241 ; of the Roman and Gallican 
Churches, 2. 

Liturgy of St. James, the Benediction, 
205. 

Liturgy of St. Mark, Ps. xlii., 541 ; a 
Prayer for the Sovereign in, 203. 

Liturgy, Ancient, of the Church of Eng- 
land, 361 ; Order of Communion of 
1549, 363 ; First Vernacular of Church 
of England, 364; Scottish, of 1764, 
367 ; American, 368. 

Lombard, Peter, on Sacraments, 436. 

Longley, Archbishop, on burial of un- 
baptized, 477 ; on Reservation for the 
Sick, 473. 

Looking up to heaven in act of Consecra- 
tion, 389. 

Lord-Lieutenant of Ireland, Prayer for, 
710. 

Lord's Prayer, specimen of old versions, 
207, 208 ; use with special intention, 
185, 199 ; Versions of the 7th and 
following centuries, 208 ; anciently 
part of Introductory Service before 
Introit, 361, 371 ; a sort of Antiphon 
to Communion Office, 371 ; at greater 
Oblation, 393 ; in Baptismal Office, 
4.11 ; after Baptism, 418; in Visitation 
of Sick, 461 ; expositions of, 185, 208, 
434 ; Sir Richard Baker on, 185 ; 
Bishop Andrewes's Paraphrase, 185 ; 
Paraphrase by Keble, 208 ; familiar to 
medireval people, 207. 

Lord's Supper : [1] The ordinary ritual 
name, " Cana Domini," of Maunday 
Thursday. [2] a term used in the 
ancient Church as the designation of 
the Love-feast. Its modern use, a 
name for the Holy Communion, may 
be justified in some degree as an ellipti- 
cal expression, meaning Sacrament of 
the Lord's Supper, 281,^369. 

Lord's Table, 357 ; a term properly 
applied to the Altar, 370. 

Lords, House of, vote thanks to Con- 
vocation for Revision of Prayer Book, 
35. 

"Low Church party," official attempt to 
reconcile them, 30. 

Low Sunday, 293. 

Lucian, St., 132. 

Lucy, St., 176. 

Luke, St., 340. 

Lushington, Dr., on use of Burial Service, 
477. 

Luther, his translation of a Prayer in 
Baptismal Office, 410 ; his Version of 
sequence of Notker, 4S0 ; prayed for 
dead, 476. 

Lyndewood on Baptismal Affusion, 416, 
n. 2 ; list of Church ornaments, 72 ; 
Provincial Constitution, on Visitation 
of Sick, 460. 

Lyons Pontifical, on Confirmation Ad- 
dress, 441. 

Mabillon, his Analecta and Early Calen- 
dar, 127. 

Maccabees on Prayer for Dead, 476. 

Machutus or Malo, St., 172. 

Machyn's Diary, 1560, 61. 

Magdalen College, Oxford, bells rung on 
Christmas Eve, 288. 

Magi, traditions respecting them their 
relics — their names, 25!) ; Royal Memo- 
rial of their offering, 259. 



Magnificat and Cantate Domino com- 
pared, 210. 

Magnificat, The, special reverence shown 
to it, 209 ; Puritans desired to banish 
it, 210. 

Mahometanism, Probable cause of, 111 
India and the East, 271. 

Maledictions of the Psalms, 568, 569. 

Mamertus, his Rogation East, 221. 

Man, The Righteous, 501, 531. 

Manchester Cathedral, custom of turning 
to East there at Gloria Patri, 187. 

Manichaeans, their rejection of Water, 
403. 

Manifestations of Christ's glory, three 
commemorated at Epiphany, 258 ; in 
the Temple, 259 ; on Sundays after 
Epijdiany, 260, 261 ; still going on by 
miracle, 260. 

Maniple, a vestment like a short stole, 
worn on the left arm by the sacred 
Ministers at the Celebration of Holy 
Communion, 79. 

Manna a type of Holy Eucharist, 350. 

Mansfield, Lord, on Publication of Banns, 
447. 

Manual, Occasional Offices of, 16. 

Margaret, St., 156 ; sometimes called St. 
Marina, 156. 

Mark, St., his Labours and Martyrdom, 
330 ; Liturgy of, 330, 345 ; Psalms 
before Communion, 385. 

Marriage, Scriptural and Patristic view 
of, 446 ; a Sacrament, 446 ; proper, 
453 ; impediments of, 447 ; licences, 
446 ; hours for, 447 ; forbidden seasons 
for, 118, 446, 447 ; Psalms, 563, 633 ; 
by Deacons not authorized, 450 ; Con- 
cluding Prayers of Service, 457. 

Marshall's Primer, 183. 

Martene on Baptismal Offices, 411 ; his 
collection of ancient writers, 127 ; on 
Confirmation Addresses, 442. 

Martin, St., his translation, 156, 172. 

Martyr, Peter, placed at Oxford by 
Somerset, 19. 

Martyrdom of our Lord lifodong, 251. 

Martyrdom of King Charles I., 133 ; 
Service, 703. 

Martyrdoms recorded in Scripture, 333 ; 
both foretold and commemorated, 5S0. 

Martyrology of Bede, 127. 

Martyrs in the age of persecution, 128 ; 
specially connected with Church of 
England, 128 ; all the, Festival of, 
341 ; Many, Sarum Psalms, 511, 512, 
518, 521, 529, 530, 533, 020 ; three 
kinds, commemorated on three days 
after Nativity, 251. 

Mary, Blessed Virgin, her true sanctity, 
330 ; Sarum Psalms for her Festivals, 
516, 521, 522, 543, 545, 5S8, 598, 599. 

Mary Magdalen, St., 156. 

Mary, Queen, her proclamation super- 
seding the Reformed Prayer Book, 22. 

Maskell's Monumevta Ritualia, 16, 178 ; 
on bidding of Prayers, 199 ; on primi- 
tive Liturgies, 346 ; on Visitation of 
Sick, 463, 464 ; on Communion of Sick, 
472. 

Mass, the old English designation of the 
Sacrament of the Holy Communion, 
344. 

Mass, explanation of term, 344 ; how the 
term fell into disuse, 369 ; ordered to 
be "altered into a Communion," 319. 

Mass of Holy Ghost, sung at Consecra- 
tion of Bishops, 700. 

Masses, Solitary, 398. 

Massingborg's Lectures on Prayer Book, 
403. 

MaOi-TevaaTt, its full meaning, 401. 

Matrimony, Holy, Christian Marriage, 
as solemnized by the Church. 



724 



31nt)Ci* ann ^lossarp. 



Matrimony, Solemnization of, 1 19 ; 

Psalms for, 503, 633. 
" Matter " of Holy Eucharist, 356, 398 ; 

of iioly Baptism, 403. 

Matthew, St., 338. 

Matthias, St., 328. 

Mattins, the Order for Morning Prayer, 
representing the ancient Unices of 
Mattins and Lauds. 

"Mattins,'' beginning of, in ancient 
Sarum Use, 181 ; in 154!), 1S5; in 1062, 
185 ; to be said before Celebration of 
Holy Communion, 360. 

Maundy Thursday, its various names, 
2S1 ; ancient Offices for, 2S2 ; Sarum 
Psalms, 56G, 568, 569, 571-573, 575, 
576, 620. 629, 641, 642. 

Maundy, Royal, Office for, 282. 

Maximin, burnt a church full of Martyrs, 
250. 

Maximum of ceremonial to be sought from 
tradition, 444. 

Maximus of Turin, De Adventu Domini, 
245. 

Maxwell, Bishop, and the Scottish Prayer 
Book, 706. 707. 

Mede, on Christian Sacrifice, quoted, 
351. 

Mediaeval Bishops, their neglect of Con- 
firmation, 439. 

Mediaeval Church of England, Holy Com- 
munion at burials in, 475 ; processional 
Psalms at funerals in, 4S1 ; how its 
Services were accumulated, 17 ; Liturgy 
of, 347. 

Melchiades on Confirmation, 439. 

Melchizedek's offering, 350. 

Melitus, Bishop of Sardis, on Paschal 
Festival, 289. 

"Member of Christ" a Scriptural ex- 
pression, 431. 

Memorial Collect, that of the less of 
two coincident holydays, used after 
that of the greater by way of comme- 
moration. 

Memorial, and Memorial Collects, 203, 
239, 373. 

Menardj on Litanies in Baptismal Office, 
402, n. 4. 

Menard's notes to Greg. Sacra., 467, 
marg. 

Mensa, the slab of stone or wood used 
as the surface of the Altar or Lord's 
Table. 

Merbecke's Prayer Book noted, 5S ; ar- 
rangement of Burial Service, 478. 

Meton, the Athenian, his Cycle of the 
Moon, 120. 

Metrical Hymns, early use by and against 
heretics, 54 ; Cranmer's wish to retain 
those of Sarum, 59. 

Metrical Hymn Music, its Grecian origin, 
54. 

Metrical Psalms, when introduced, 60. 

Metropolitan, early existence and title 
of, 694 ; by whom consecrated, 694 ; 
cities, definition of, by Tertullian, 694. 

Mi Careme, The French, and festivity at 
Midlent, 272. 

Michael, St., two festivals anciently i:i 
his honour, 338 ; peculiarity in position 
of churches dedicated to, 33S ; Sarum 
Psalms, 511, 516, 521, 526, 530, 540, 
598, 603, 639. 

Michaelmas, 338. 

Micrologus. on Collects, 242. 

Midwives licensed to baptize, 405, n. 1. 

Milan, Church of, its Liturgy, 345 ; 
Church of St. Ambrose at, its music, 
54 ; Oblation of Elements at, 399 ; 
Council of, on Visitation of the Sick, 
460. 

" Millenary Petition," 25. 

"Mincha" of Temple Service, 350, 351. 



Minimum of Ritual in present Rubrics, 
39?., 444. 

Minister: [1] The principal or sole offi- 
ciant at the Holy Eucharist or other 
Services. [2] Clerics or laymen acting 
as assistants to the principal officiant. 

"Minister," Bishop Cosin's note on the 
term, 181 ; its technical meaning, 181, 
405, n. 2 ; term applied to Bishop, 
443, and n. 1. 

Minister of Baptism, 404, 425. 

Ministers at the Altar, 359 ; quality of 
such as are to be made, 673. 

Ministry, Three orders of Apostolical, 
665 ; succession of, from our Lord, 
655 ; succession of English from the 
Apostles, 668. 

" Ministry of God's Word," meaning of, 
381. 

Minors, Marriage of, 447. 

Minor Holydays, 132, 176. 

Minor Saints, their representations in 
art, 132, 176; All Souls, SS. Thomas 
and Patrick in Calendars of Stationers' 
Company, 128. 

Miracle of the Loaves, its mystical char- 
acter, 272. 

Miracles, " The beginning of," 260. 

Mirror of our Latlij, on Nicene Creed, 
376 ; altered form of Gloria in Excelsis 
in, 396 ; on the Sanctus, 387 ; on Lord's 
Prayer at Greater Oblation, 393 ; on 
Triple Repetition of Lesser Litany, 
199 ; on the word Collect, 242 ; on 
Reverent Gestures in Praise, 187, 190 ; 
on " Synge rede ond say," 57. 

Missa, explanation of term, 344, n. 1. 

" Missa Sicca," 397. 

" Missa Sponsalium," 45S. 

" Missa Votiva " at Marriage, 456. 

" Missae pro Rege et Regina," 203, 373. 

Missal of Sarum or Salisbury, 16, 241, 
347, 348, 361, 387. 

Miss. Gallic. Grimold., 470, marg. 

Miss. Bobiense, Muratori, 417, 41S, Orig. 

Mitre, the covering for the head proper 
to the Episcopal Order : it represents 
mystically the cloven tongues on the 
heads of the Apostles. [See Ecc. 
Vestments, Plate II., p. 80.] 

Mitres and staves of Trelawny, Mews, 
and Laud, 700. 

Mixed Chalice, its authority and sym- 
bolism, 378. 

Monasteries, Ritual effects of their sup- 
pression, 6, 7. 

Monday in Holy Week, its distinctive 
memorial, 276. 

Monica, St., mother of St. Augustine, 
160 ; her dying request, 475. 

Monophysite Liturgy of St. James, 345. 

Monotone, different uses, 56 ; in reading 
the Lessons, 188. 

Monotonic recitative, the basis of plain- 
song, 56. 

Moral Law binds Christians equally with 
Jews, 433. 

"Morians," meaning of, 566, 588. 

Moses a type of Christ, 610. 

Mother of our Lord and " Mother of us 
all," 209. 

Mourning, its tokens used in Lent, 268. 

Mozarabic, a form of the Gallican Liturgy 
used in Spain, 346 ; Proper Prefaces 
in, 387 ; Liturgy, Epistle for Epi- 
phany 4th, 262. 

Muratori, Reconc. Pain., 467. 

Music, Ancient Christian, 53 ; of Mediae- 
val Church, 53 ; remodelled with the 
Services, 57 ; among modern Jews, 
53. 

Musical Intonation in Divine Service, 
49 ; character of Services retained, 59 ; 
scales, their Grecian names, 54 ; scales 



of St. Ambrose and St. Gregory, 55; 
notation of Proper Prefaces, etc., 387. 

Mutual Consent, 451 ; Salutation, 199, 
348, 361. 

Myrovre of oure Ladye, a Ritual Com- 
mentary, written for the Sisters of 
Syon about 1480, 6, 186. 

Mystical Body of Christ, how formed, 
503. 

"N. or M.," explanation of, 431. 

Nadabar, martyrdom of St. Matthew, 
338. 

Name, of Jesus, 160 ; Christian, used in 
Catechism, etc., 431 ; changed in Con- 
firmation, 444, n. 1 ; children confirmed 
by, 444, n. 1. 

Names given in Baptism, 402. 

Naples, King of, allowed to nominate to 
24 sees, 696. 

"Natalis Eucharistica," 281. 

Nathanael, whether identical with St. 
Bartholomew, 337. 

Nativity, of our Lord, its date, 250 ; of 
Blessed Virgin Mary, 1 64. 

Nave, the central portion of the body of 
a church. [See Aisle, Chancel.] 

Navy, The, its relations to the Church. 
76, 653. 

Neale on Primitive Liturgies, 346 ; on 
Words of Institution, 3S9, n. 2 ; on the 
Eastern Hymns, 242 ; on the Eastern 
mode of observing Epiphany, 25S. 

Neale's Commentary on the Psalms, 234, 
496, 497 ; Historical Eastern Church 
referred to, 177, 413, n. 2 ; Liturr/i- 
ology, essay on Liturgical quotations 
in New Testament, 243, n. 4. 

Neglect of Public Worship fineable, 85. 

Nero's persecution foreshadowed, 553. 

Neva, waters of, blessed, 410, n. 2. 

New birth in Baptism, 406. 

New Creation, the Lord of it, 260. 

New Names, Three of the Apostles dis- 
tinguished by, 253. 

New Style, 120. 

New Year's Day, a conventional- observ- 
ance, 257. 

Nicaea, Council of, on Lay Baptism, 404 ; 
decree for ruling Easter, 116 ; anil 
forty clays' Fast of Lent, 266. 

Nicene Creed, its origin and Liturgical 
use, 375 ; used by Eastern Church at 
Baptism, 414, n. 2 ; English, Greek, 
and Latin versions, 374, 375. 

Nicholl, Sir John, on use of Burial Ser- 
vice, 476. 

Nicholson, Bishop, on Catechism, 430. 

Nicolas, St., 176. 

Nicomede, St., 152. 

Nixon, Bishop, on Catechizing, 430. 

"Noble," its ancient signification, sense 
of it in the Te Deum, 191. 

Nocturnal Services, abolished, 118. 

Nocturns, meaning of, 497. 

Non- Communicating attendance, 355, 
382. 

Non-conforming ministers to vacate pre- 
ferment, 90 ; lecturers forbidden to 
preach, 91 ; party in Church, 66. 

Nonconformists could conscientiously 
use the Prayer Book, but would not, 
28 ; Prayer for, 239. 

North-side of the Altar, that part of the 
front of the Holy Table which is on the 
right hand of the Cross, and conse- 
quently on the left o r t the Celebrant. 

"North-side" rubric, 359, 371, 707. 

Northey, Sir E. , his opinion on change of 
name in Confirmation, 444, n. 1. 

Notes "respecting the ministrations" in 
early Prayer Books, 106. 

Notice of Holy Communion, 376 ; to be 
given before Communicating, 369. 



3!nner ants <£lo.ssarp. 



725 



Notker, author of Media Vita and Dies 

Irce, 480. 
Nowell, Alexander, reputed author of 

Catechism, 428. 
Nunc Dhnittis, its early use, 210. 
Nuremberg Office, prayer from, 410. 

Oak, St. Augustine's, 2. 

Oath of Supremacy, in Sealed Books, 679 ; 
ordered by 1 W. and M. c. 8, 679 ; 
ordered by 21 & 22 Vict. c. 48, 679. 

Oaths, when to be taken, by Clergy Sub- 
scription Act, 1865, 679. 

Obedience, oath of, to his Superior ex- 
acted from Bishop, 696 ; oath of, to 
Pope required from Bishop-elect, by 
the Roman Pontificals, 697 ; profession 
of, by Bishojs-elect to Archbishojs of 
Canterbury in Old Pontificals, 697. 

Obedience, vows of, in Baptism, 414. 

Obiit Service at Windsor, 483. 

"Objections and Exceptions," raised 
against the Prayer Book at the Savoy, 
30. 

Objections, their frivolous nature illus- 
trated, 98. 

Oblatton, the act of offering the Body 
and Blood of Christ in the Holy Eucha- 
rist. 

Oblation, of Elements, 348, 377 ; Prayer 
of, 393 ; Prayers of, in ancient Litur- 
gies, 352, 353 ; Prayer of, in Reformed 
Liturgies, 352 ; in Scottish Prayer 
Book, 708. 

" Oblations," the Bread and Wine placed 
on the Altar preparatory to Consecra- 
tion at the Offertory or ' ' lesser obla- 
tion. " 

Obsecrations of the Litany, 227. 

Occasional Offices, hymns might be appro- 
priately introduced in, 62. 

Occasional Prayers and Thanksgivings, 
235. 

Occasional Thanksgivings, not fully 
authorized until 1661, 239. 

Occurrence of Holydays, the coincidence 
of two or more on the same day. 

Octave, the eighth day after a festival. 
The intervening days are said to be 
"of" or "within" its octave. 

October 23rd, Service for, in Irish Prayer 
Book, 710. 

Offerings at Churchings, 488. 

Offertorium, a short anthem (or Offertory 
sentence) sung at Oblation of Elements, 
378. 

Offertory, or Lesser Oblation, the offer- 
ing up of the Bread and Wine, and of 
the Alms in the Holy Eucharist. 

Offertory, 377 ; sentences, classifications 
of, 379 ; money, application of, 399. 

Offices, daily Mediaeval, their complex 
form, 178 ; of the Eastern Church, 177, 
178 ; for anointing the Sick, a.d. 1549, 
470 ; for the departed, Sarum Psalms, 
503, 505, 520, 522, 523, 538, 540, 549, 
561, 563, 619, 629, 634, 639, 645, 646, 
649 ; of the Primitive Church, of what 
they consisted, 177 ; Mediaeval, well 
adapted to Communities, 178; consisted 
of seven separate Services, 1 78. 

Offrandre, 399. 

Old Service-books, their directions minute 
and tedious, 107. 

Omission of an order not necessarily a 
revocation, 444. 

Omissions of Names in the English Calen- 
dar, 128. 

Ommaney on the Athanasian Creed, 
217. 

Onesiphorus pi'ayedfor after death, 476. 

"Open penance" not now possible or 
desirable, 491. 

"Open Prayer," meaning of, 85. 



Opposition to tiie Common Prayer, Rea- 
sons for, 97. 

Oratory, the first Christian one, how 
consecrated, 52. 

" Order of Common Prayer to be sung in 
Churches, " 58. 

"Order of Communion," added to the 
Mass, 349 ; referred to, 381, 383, 396. 

"Order" for Daily Prayer, its simple 
meaning, 181 ; for the Visitation of 
the Sick, 461 ; of Prisoners, 710. 

Order of delivery of Elements, 391. 

Orders, derivation of the word, 665 ; 
Sacramental, 665 ; cannot be made 
void, 6S2 ; English, recognized by Pope 
Julius, 661. 

Ordinal, the Offices for the Consecration 
of Bishops, and the Ordination of 
Priests and Deacons. 

Ordinal, English, Derivation of, 657 ; 
Revision of, 660 ; authorized and an- 
nexed by Act of Uniformity, 662 ; 
incorporated with the Prayer Book, 32 ; 
of 1549, 660; of 1552, 661; of 1662, 
662 ; attempt for Revision, 1689, 663 ; 
absence of notes on, 657 ; introduction 
to, 655 ; preface to, 665 ; on Visitation 
of the Sick, 460. 

Ordinarium Missse, 344, 346. 

Ordinary, the Bishop of the Diocese or 
other person acting by his authority. 

Ordinary, definition of, 551, 559 ; and 
justices to determine offences and con- 
viction, 86. 

Ordination, Canonical Impediments to, 
666 ; Canonical Requisites for, 666, 
G87 ; Essentials of, 663 ; Words essen- 
tial to, 663 ; Effect of, 664 ; Greek 
words for, 664 ; and Mission distin- 
guished, 682 ; Power of, reserved to 
Bishops, 667 ; by Priests null and void, 
666; Place of, 667; Times of, 666; 
Persons to be present at, 673 ; Testi- 
mony of People to precede, 667, 6S4. 

Origen catechized, 428 ; speaks of forty 
days' fast, 266. 

Oriflamme, the banner of St. Denys, 172. 

Ornaments, all the several articles used 
in Divine Service, whether vestments 
of the Ministers or furniture of the 
Church. 

" Ornaments, " of Church and Ministers, 
wdiat they mean, distinction by the 
Judges, 68 ; as in use in second year of 
King Edward to be retained, 86 ; some 
omitted as inconsistent with our Prayer 
Book, 71 ; Edwardian, what they were 
■ — four sources of information, 69 ; 
Comparative List, 70 ; of the Church, 
and Ministers — specification of tin m 
desired by Bishop Cosin, 73 ; inten- 
tionally legalized in the Revision of 1662, 
72 ; characteristic of military and other 
official classes, 74 ; Essential and Sup- 
plemental, 73. 

O Sapientia, 176, 249. 

Osiander, a foreign Reformer, 16. 

Osmund, St., his revision of English 
Liturgy, 32, 195, 346, 347. 

Our Lady, the old English designation 
of the Blessed Virgin, retained in our 
Table of Lessons. 

" Outward and visible Sign," 435. 

Overall, Bishop, reputed author of latter 
part of Catechism, 429 ; his practice at 
Greater Oblation, 393; on Solitary 
Masses, 39S. 

Pcedagor/us of St. Clement of Alexan- 
dria, 428. 

"Pain beni, "399. 

Palestrina, appointed by Council of Trent 
to reform Church Music, 57. 

Pall; [IJ A covering for a bier. [2] A 



vestment woven of lambs' wool, for- 
merly received from the Pope by Arch- 
bishops, and figured in the arms of the 
Archbishop of Canterbury. 

Palls of Archbishops, how made, 132. 

Palmatius, case of, 414. 

Palm Sunday, why so called, 274. 

Palm bearing, 274 ; branches, Benediction 
of, 274. 

Palmer on Gallican Liturgy, 347 ; on 
Liturgy of St. Mark, 345 ; on Private 
Celebration, 473 ; on position of Gloria 
in Excelsis, 395 ; on Vow of Obedience, 
414. 

Pamelius, Litunjicon Ecclesim Lattnce, 
244 ; on corrupt forms of Gloria in 
Excelsis, 395. 

Pamphlets against the Prayer Book in 
1660, 97. 

Pantheon at Rome, its Christian dedica- 
tion, 341. 

Parables, Christ speaking in them, 577. 

Parabolic Instruction, 577. 

Paraphrase of the Apostles' Creed, 197 ; 
of the Lord's Prayer by Keble, 208. 

Parents formerly forbidden to act as 
Sponsors, 408. 

Parish to provide Elements, 3fi9 ; Priests 
to frequently declare the vernacular 
form for Baptism, 420, Orig. 

Parish Registers, neglect of, during the 
Rebellion, 98. 

Parishioners, what they are liable to pro- 
vide, 72 ; to provide true copies of the 
Book of Common Prayer under penalty, 

Parker, Archbishop, Consecration of, 661 ; 
on wafer bread, 398 ; Queen Elizabeth, 
letter to, on Ritual, 65 ; on interpreta- 
tion of Canons, 430. 

Parkhurst, Bishop, on Wafer Bread, 398. 

Parliament, Authorship of Prayer for, 
237. 

Parliamentary debate on Settlement of 
Religion, iii 1660, 29. 

Parliamentary History of Prayer Book, 
14, 18, 21, 22, 33-36. 

Parochial notices, 377. 

Pascha, Dominica? Passionis, Resurrec- 
tionis ; Annotinum, 289, 293. 

Pasque Eggs in North of England, 2S9. 

Passion of our Lord, how read in Salis- 
bury Missal, 275. 

Passion Psalms, 501, 519, 566, 588. 

Passion Sunday, proposed change of Col- 
lect in 168S, 273; why so called, 
273. 

Pastoral Staff, the crook used by 
Bishops and Archbishops, as a symbol 
of their duty and authority, as spiritual 
shepherds within the bounds of their 
respective dioceses or flocks. [See 
Crozier. ] 

Paten, the plate or disc, mostly of pre- 
cious metal, on which the Element of 
Bread is placed for consecration and 
administration in the Holy Eucharist. 

Patient waiting, 5.' 9. 

1'atras, martyrdom of St. Andrew, 324. 

Patriarchal age, its witness to the prin- 
ciple of ceremonial worship, 44, 46. 

Patristic writings, read occasionally as 
Lessons, 1 13. 

Paul, St., his Conversion now his only 
Festival, 325; meaning of his name, 
566 ; and the Collect for Sexagesima, 
265; Liturgy of, 345. 

Paul of Samosata, his Baptism hold uo1 
valid, 404. 

Paul's, St., School, "Catechism with A 
BC" used at, 429. 

Paulinus, Bishop of Nolo,, private cele- 
bration for, -i73. 

" Pax " after Marriage, 15S, 



726 



31nDcr anti Glossary. 



Pcao2, Collects for, t'icir introduction 
and connection, 201, '214. 

Peace of God in the Church, 631. 

Peckham, Archbishop, his Const, on 
Catechizing, 428 ; his Const, on Com- 
municants being Confirmed persons, 445. 

Pelagian heresy condemned l>v St. David, 
218. 

Pell, Dr. John, reviser of chronological 
calendar, 110. 

Penance : [1] Repentance, as in Com- 
mi nation Service. [2J Penitential dis- 
cipline, as in the 33rd Article. 

Penitential, Prefix, how appropriate to 
Daily Service, 181 ; Psalms, all used 
on Ash- Wednesday, 209; Psalm in 
Visitation of Sick, 401 ; Psalms, 504, 
529, 530, 549, 001, 034, 043. 

Pentecost, its meaning and observance, 
Jewish and Christian, 300. 

People, The, reciting a Collect in Bap- 
tismal Offices, 412. 

Perambulations or Beating Bounds on 
Rotation Days, exhortation for, 297 ; 
Psalms for, 298. 

Perceval on the State Services, 703. 

Perpetua, St., 140. 

Perpetuus, Bishop of Tours, 245. 

Perry on ' ' Black Rubric, " 399 ; on Re- 
servation, 473. 

Persecutions, Literal and Prophetic, 5S1. 

Persons desiring Prayers of Church, Ser- 
vice for, 239. 

" Persuasion," first introduction of word, 
as indicating an opinion or sect, 97. 

" Perused," its technical sense, 21. 

Pestilence, private Communion in times 
of, 472, 474. 

Peter, St., claims of his successors at 
Rome, 330 ; customs of the Pope and 
people on his Festival, 335, 336 ; one 
of the oldest of the Christian Festivals, 
334 ; united with St. Paul in the day 
ofCommemoration, 335 ; Liturgy of, 345. 

Peter and Paul, SS., alteration in the 
Collect by Bishop Cosin, 335. 

Peterborough, Anthem at, in Lent, 480. 

Petitions to restore use of Common 
Prayer, 28. 

Philip, St., the Apostle, 331. 

Philip, the Deacon, 331 ; baptizing, 404, 
412. 

Philippian gaoler, his Baptism, 404. 

Phillpotts, Bishop, on Christ's continuous 
Sacrifice, 232. 

Physiological analogy respecting union 
with Head, 431. 

Pica Type, 101. 

Pie, The, its complexity and difficulty, 
101. 

Pirminius, Ancient Creed in. 195. 

Piscina, a stone basin, with a drain to 
carry off water used in the ablutions 
of sacred vessels, etc. 

Pius IV. offers to confirm the Prayer 
Book, 24, 662. 

Plain-Song, The Ancient, utilized at the 
Reformation, 57. 

Pliny, hismentionof Christian Hymns, 53. 

Pollanus, his Glastonbury Prayer Book, 
372. 

Polycai - p, St., quoted Gloria in Excelsis 
at his Martyrdom, 395 ; on Visitation 
of the Sick, 460. 

" Pomp," meaning of, 413. 

Pontifical, varied for each diocese, 057 ; 
proposed, 1040, 062. 

Portraits of Christ, 544. 

Portuises, 9. 

Posidonius, Life of St. Augustine, 475, 
n. 1 ; on St. Augustine's Visitation of 
the Sick, 460. 

Position at Font of persons to be Bap- 
tized, 403, Orig. ; of person making 



Baptismal renunciation, 413; of per- 
sons making Baptismal Confession of 
Faith, 414 ; of Priest and People at 
Font, 409 ; of Priest at the Altar, 359. 
Positions of child during trine immersion, 

414, Orig. 
Post-Communion, the part of the 
Liturgy which comes alter the Com- 
munion of the people, 241, 348. 
l'oullain. [See Pollanus.] 
Pouring of Water in Baptism, 416. 
Poynet, Bishop, reputed author of Cate- 
chism, 429. 
Praparat. Missre, Psalm, Sarum, 523. 
Praise, a continuous Service, 51. 
Prayer Book, its general acceptance in 
1549, 19; its suppression, a.d. 1045, 
27 ; great demand for, when prospect 
of Restoration, 28 ; its authorization, 
36 ; its comprehensive directions, 50 ; 
attempt to remodel it in the reign of 
William III., 41 ; Baxter's, Dissenters', 
and Lord Burleigh, 31 ; of 1549, Holy 
Communion at Burials in, 475 ; its 
Rubric for reservation, 472. Text of, 
as given in this work, vii. Tables of 
"Alterations " and ' ' Additions " made 
in 1661, 38-41. 
Prayer, Common, public, open, distin- 
guished, 82. 
Prayer for Church Militant, 379 ; its 
Title, 379 ; for a Sick Child or person 
in danger, 470 ; for Departed, from 
ancient Vesper Office, 470 ; of Humble 
Access, 38S ; of Consecration, 389 ; of 
Invocation in Confirmation Office, 442 ; 
of Commendation for one troubled in 
Conscience, 470. 
Prayers, of Oblation and Thanksgiving, 
393; of the Church in New Testa- 
ment, 242 ; after Versicles in Visitation 
of Sick, 402 ; commendatory, at Or- 
dination, 075 ; in Her Majesty's Navy 
daily, 165 ; for the Sovereign and 
Family, 203 ; for the departed, 354, 
379, 380, 475 ; not argued about but 
prayed, 480. 
Precautions in Administration of Baptism, 

416. 
Precedence of Sovereign before Bishops, 

229. 

Precentor, his part in Divine Service, 50. 

Preces, the petitions made by the Priest 

between the Lord's Prayer and the 

First Collect at Mattins and Evensong. 

Preces, Feriales translated, 198 ; Am- 

brosian, St. Fulda, Mozarabic, 221. 
Preface, to the Book of Common Prayer, 
96 ; of 1549, attributed to Cranmer, 
100 ; of 1549 compared with that of 
Quignonez, 100 ; of 1061, notes on, 96 ; 
in Communion Office, 3S5. 
Prefaces, Proper, 387. 
Pre-sanctified Elements, 2S6. 
Presbyterians, their publications against 
Prayer Book in 1060, 97 ; attempts to 
influence Charles II. against Prayer 
Book, 2S ; their objection to Thanks- 
giving after Baptism, 418 ; their objec- 
tion to proper position of Font, 409 ; 
their objections to answers of Sj^onsors, 
414; their objection to sanctifying of 
Water, 410 ; Minister excused attend- 
ance on House of Commons, 32. 
Presence of Christ in Holy Eucharist, 
353 ; the cause of Christian unity, 355. 
Presentation of Christ in the Temple, 

326 ; an act of His Humiliation, 327. 
Presentation of Candidates for Orders, 

Ancient form of, 675. 
Priest, a Cleric of the second order, 
whose distinctive "office and work" 
is [1] to offer sacrifice to God, [2] to 
administer "race to men. 



Priest, Position of, at Altar, 359 ; after 
-Marriage Service, 450; official dress 
of, 79, 35S ; "Priest alone," 183. 

Priesthood, Action of, in Ordination, 
067 ; of the Laity, 199, 200. 

Priests, Form and Manner of Ordering, 
662, 6S3 ; summary of Service in Sacra- 
mentaries. Pontificals, and Ordinals, 
059. 

Primitive Church, Seasons for Baptism 
in, 407; catechizing in, 428; Holy 
Communion at burials in, 475. 

Principles of Ceremonial Worship in 
Early Church, 40 ; in Church of Eng- 
land, 50. 

Prisca, St., 132. 

Private Baptism not to be with( ut 
necessity, 420; provided for by ancient 
Rubrics, 420. 

Private Celebration, 472 ; its ritual re- 
quirements, 473 ; no novelty, 473 ; 
restrictions regarding, 473. 

Private Confession a recognized practice 
in Church of England, 466 ; when 
expedient, 467. 

Private recitation of Daily Offices by the 
Clergy, 105. 

" Pro- Anaphora," 346. 

Procession of the Holy Ghost, 375. 

Procession in Marriage Service, 455. 

Processional, English, of Cranmer, 10. 

Proclamations of Queens Mary and Eliza- 
beth, 22, and King James, 87. 

Procter, on proposed revision of 10S9, 41. 

Profession of faith required at Baptism, 
412 ; at Visitation of Sick, 464. 

Prohibited times for Marriage, 118, 447. 

" Promise and vow " in Baptism, 432. 

Promptorium Parrulorum on word 
" buxumnesse, " 452, n. 6. 

Pronouns, Change of, in Versicles, etc., 
ISO ; in Psalms, 505, 522. 

Proper Lessons for Sundays — principle of 
the Cycle, 113. 

Proper Psalms, Table of, 114. 

Prophecy, connecting the Old and New 
Dispensation, 194. 

Protestants, lapsed, Service for, in Irish 
Prayer Book, 710. 

Prothesis, Chapel and Office of, 377. 

Protocletos, a designation of St. Andrew, 
324. 

Prymers in English and Latin, 4 ; old 
English, translation and contents, 8. 

Psalms, The, by whom composed, 490 ; 
always intended to be sung, 58 ; our 
Lord's application of them, 499 ; their 
earliest Liturgical use, 490 ; Apostolic 
application of them, 499 ; manner of 
using in Divine Service, 496 ; three 
modes of saying or singing, 497 ; their 
weekly recitation, 497 ; their monthly 
recitation, its value, 497 ; Bible version 
of, 49S ; natural division of many into 
three portions, 510 ; Proper, principle 
of their selection, 200, 499 ; their pur- 
pose, 496 ; additional ones proposed by 
Bishop Cosin, 114; their many-sided 
application, 498 ; verses of, numbered, 
49S ; to be said in private by Bishop- 
elect at Consecration, 097 ; their use 
as Introits, 241 ; of degrees, 629, 636 ; 
in Burial Office, 47S ; in Marriage 
Service, 455 ; in Visitation of Sick, 469 ; 
in Churching of Women, 487 ; Proper 
Psalms suggested for Special Occasions, 
114. 

Psalms, First Book, what they point to, 
540. 

Psalms, Second Book, 541 ; their char- 
acteristic, 509. 

Psalms, Third Book, 571. 

Psalms, Fourth Book. 592. 

Psalms, Fifth Book, 611. 



3inuer ann ©lossarp. 



727 



Psalter, Introduction to, 498 ; its divi- 
sions, 496 ; ancient systems of, 497 ; 
pre-Reformation use in English Church, 

497 ; English, its gradual growth, 496, 

498 ; English, what it represents, 498 ; 
English, order in which to be read, 
109. 

Psalters, "Ecclesia?SarumetEboracensis," 
497. 

Public Baptism to be in the Church, 407 ; 
Confession and Absolution no novelty, 
384. 

Pullain, his L'Ordre de Prieres EccUsias- 
titptex, 182. 

Pulpit, a raised structure of wood or 
stone generally used for preaching from. 

" Pulpit," how to be understood in Com- 
mination Service, 490. 

Punishment for offences against the Act 
of Uniformity, 84, 86. 

Pupilla Oeuli on Baptism of Christ, 401, 
n. 4 ; on Lay Baptism, 405. 

"Pure Offering" of Malachi, 350. 

Pure Water the matter in Baptism, 403. 

Purification of Blessed Virgin Mary, 326, 
327 ; proper time of observing it — why, 
327 ; its Title, Epistle, and Collect 
altered, 326. 

Purificator, a linen cloth used for 
wiping the Chalice after the Ablutions. 

Puritan leaven, its fermenting power, 60. 

Puritanism developed by foreign influence, 
19, 20. 

Puritans, their antagonistic use of the 
Press, 25 ; their superstitious antipathy 
to the sign of the Cross, 417 ; their 
memorial against Lay Baptism, 405, 
n. 1 ; their objection to the Magnificat, 
209, 210 ; their objection to public 
Confession by people, 385 ; their objec- 
tion to Prayer of Invocation in Con- 
firmation, 443 ; their objection to 
Marriage Rubrics, 449 ; their objection 
to word "worship," 454; their objec- 
tion to word "depart," 452, 11. 2; 
their objection to Burial Service, 475 ; 
their wish to substitute translation of 
1611 for Commandments, 433; their 
wish to secularize Marriage, 458 ; their 
wishes with regard to Catechism, 430 ; 
their practice of sermons at funerals, 
480 ; their scandal at the public irrev- 
erence, 182. 

Pusey, his letter to the Bishop of Oxford 
quoted, 220 ; his Scriptural Views of 
Baptism referred to, 406, 410, n. 1. 

Quadragesima, Sancti Martini, 245 ; Sun- 
day, 264. 

Queen Elizabeth, her Thanksgiving- 
Prayer, 239. 

Queen's Mandate, History of, 696. 

Quignonez' Reformed Breviary, its in- 
fluence, 8 ; manner of using Apostles' 
Creed, 195. 

Quinquagesima Sunday, 266 ; direction 
for use of Te Deum, 1 90. 

Quintianus, his Rogation at Auvergne, 
221. 

Quintin, St., companion of SS. Lucian 
and Denys, 132. 

"Quires and places where they sing," 
202. 

Radcliffe on Athanasian Creed, 217. 

" Ratify and confirm," 441. 

"Read," "Say," "Sing," old technical 
language, 57. 

" Reading-desk," when invented, 179. 

Reading-few, the Chancel stall occupied 
liy the officiant at Mattins and Even 
song, 490. 

Real Presence, not denied in Black Rub- 
ric, 399. 



Reasons which influenced the Revisers of 
1661, 96. 

"Reception into the Church," by the 
very act of Baptism, 417. 

Recitation of the Daily Service by the 
Clergy, 105. 

Reconciliation of Churches Service in 
Irish Prayer Book, 710. 

Recusants, The first, 24. 

Reformation, its Catholicity injured by 
foreign influence, 19. 

Reformed Liturgy of Church of England, 
348. 

Refreshment Sunday, 272. 

Regeneration in Baptism, 405 ; most dis- 
tinctly held by Church of England, 418. 

Regina v. Benson, case of, 447. 

Relics of SS. Lambert, 164 ; Martin, 156 ; 
The Holy Cross, 148, 164. 

Remigius or Remi, St., 168. 

Remiremont, Baptismal Office of, 411. 

Renunciation in Baptism, Ancient Eng- 
lish and other forms, 413, and n. 2. 

"Renunciation of the Devil," etc., 432 ; 
vow of, in Baptism, 413. 

Reordination sacrilegious and heretical, 
C65. 

Repeal of Acts respecting Divine Service, 
88. 

Re-presentation in Eucharist, 353. 

Reproaches on Good Friday, 286. 

Rekedos, the ornamental structure that 
is placed above and behind the Altar. 
[See Baldachin.] 

Reservation of Eucharist, 399 ; in time 
of Queen Elizabeth, 473 ; for the Sick 
in 1549, 472 ; recent instances of, 473 ; 
in Scottish Church, 473 ; by Nonjurors, 
473. 

Reserve in personal application of Psalms, 
588, 589. 

Reserve on subject of Holy Eucharist, 
345, n. 1 . 

Responds to the Lesson, 111 ; Examples 
of, 101. 

Responses, the answers made by the 
choir and people after the Versicles or 
Preces, in tha Litany, after the Com- 
mandments, etc. 

Responses after Commandments, 372. 

Responsive worship, on what the system 
is founded, 198. 

Restoration of Charles II. Service, 703. 

Restoration of Church Services in 1660, 
immediate, 28. 

Resurrection, the, A Psalm of, 562. 

Retable, a shelf or ledge behind the 
Altar, properly a part of the reredos, 
or of the wall, and often incorrectly 
called the Super-altar. [See Super- 
altar.] 

Reverence done to Gospel in Eucharistic 
Service, 374. 

Revised Prayer Book cf 1552 made un- 
lawful by Queen Mary, 22. 

Revision of Prayer Book in Elizabeth's 
reign, 23 ; accepted by Parliament 
without discussion, 23 ; well received 
by Romanists, 24 ; in the reign of 
James after Hampton Court Conference, 
25; of 1661, 32, 662. 

Reynolds, Bishop, composed or compiled 
( leneral Thanksgiving, 239 ; complained 
of shortness of Catechism, 429. 

Richard, St., 144. 

"Right hand," meaning of position in 
Marriage rubric, 450. 

Right hands joined in Marriage, 455. 

Ring, benediction of, 454, Orig. ; delivery 
of, 453 ; of Edward the Confessor, 168. 

Riper years, Baptism in, 424. 

"Riper years," limits of, 425, 426. 

Ritual Introduction, II. 

Ritualism, elaborate in heaven, 17 ; I'alri 



archal, 44 ; Mosaic, really Divine, 45 ; 
revelation to Bezaleel and Aholiab, 46 ; 
revelation to King David, 46 ; the old, 
transfigured by our Lord, 52 ; of the 
Apostolic age, 46 ; its revival — what 
should influence and regulate it, 73 ; 
usages of English Liturgy, 356 ; of 
Adult Baptism, 425. 

Ritus Baptizandi, 402 ; actual, 413. 

Rochet, the linen garment ordinarily 
worn by Bishops, 695. 

" Rock of Ages," mystical sense of, 524. 

Rogation Days, the Monday, Tuesday, 
and Wednesday before Ascension Day 
set apart for special prayer and fasting, 

Rogation, meaning of, 296 ; Sunday ami 
Week — their institution, 297 ; Fasts, 
Sevenfold Litany on, 222 ; Week, Col- 
lects for, by Bishop Cosin, 297 ; Epistles 
and Gospels for, 298 ; Services and 
Homily for, 297 ; observed yearly in 
the English Church before Ascension- 
tide, 221 ; Litanies decreed by various 
Councils, 221. 

Roman Catholics, Burial of, 477 ; attempt 
to reconcile extreme, 23. 

Rome, Liturgy of, 345 ; never used by 
Church of England, 346, 11. 3 ; " When 
at Rome, do as the Romans do, " saying 
of St. Ambrose, 144. 

Rood-screen, the partition which divides 
the Chancel from the Nave. It ought 
always to be surmounted by the Holy 
Rood or Cross. [See 47.] 

Routh, Dr., on Gloria Patri, 186. 

Royal Exchange, Legend on, 521. 

Royal Family, when first prayed for, 
204. 

Royal Maundy, Office for, 282. 

Royal Proclamations, under Act of Uni- 
formity, 204. 

Rubric, The First, necessity for it, 63 ; 
its prominent position, 63 ; why re- 
tained, 72 ; on seasons for Baptism from 
1549 to 1661, 407 ; of 1548 on Cate- 
chizing, 429 ; of present Prayer Book 
on Catechizing, 430. 

Rubrical directions for reading, saying, 
singing — what they mean, 57. 

Rubrics, to what they point, 50 ; their 
reform by the Convocation Committee, 
10; Four early reformed ones compared, 
64 ; after the three Collects — their im- 
portance, 202 ; introductory to Liturgy, 
369 ; after Communion Office, 397 ; on 
seasons for Marriage, 447. 

Rufinus on a case of Lay Baptism, 404 ; 
his Comment on the Apostles' Creed, 
195. 

Rule as to Accessories, authoritative, 
63. 

Rule for Priests and Deacons saying 
Daily Service, 105. 

" Rule of Truth," what it was, 195. 

Russian or Eastern Liturgy of present 
day, 345. 

Sabellius, his heresy, 217. 

" Sacerdos," used in an inclusive sense, 

414, n. 3. 
Sacerdotal power derived from the Holy 

Ghost, 690. 
Sacrament, an outward visible sign of 

an inward spiritual grace, and a means 

whereby we receive that grace. [See the 

( 'ate. -hi mi, 435. 1 
Sacramentaries of 5th and 6th centuries, 

rather compiled than composed, 211 ; 

ancient, their Collects, |I77|: of SS. 

Leo, Golasius, and Gregory, proper 

prefaces in, :!S7 ; of Gelasius and St. 

Gregory on Confirmation, t."7, 442 ; on 

Benediction of Water. 414. 
Sacramentary of Golasius, Third Collect 



Jntjcr ant) ^Iossarp. 



at Evensong, 214; of St. Gregory, 
what it represents, 2; on Baptism, 
402-404. 
Sacraments, number of, 435. 

" Saeraineiitum," or military oath, 355. 
Sacrifice of Christ continuous, 232, 390. 
Sacrifice, Eucharistic, 351, 390, 540. 
Sacrificial terms early applied to Holy 

Eucharist, 351. 
Saints commemorated by Church of Eng- 
land, 128 ; Eastern, Modern, Roman, 
Salisbury Use, comparative view of, 
131-175; French in English Calendar, 
128. 
Saints' Days, origin of their observance, 

253, 475. 
Salem, its typical sense, 570. 
Salisbury Breviary, Prayers for King and 

Queen, 203. 
Salisbury Manual, its Rubrics on Bap- 
tism, 405 ; on seasons for Baptism, 
407 ; on seasons for Marriage, 447. 
Salisbury Missal, 347, 301 ; preference 
given to it, 69 ; Rubric for First Sun- 
day after Trinity, 304. 
Salisbury Rubric on Font or substitute, 
409 ; as to position of persons to be 
baptized, 408, Orig. 
Salisbury Use, Ad faciend. Catech., 410, 
Orig. ; in Visitation of Sick, 4G1, etc., 
Orig. 
Salisbury and York "V ernacular Exhorta- 
tion to Sponsors, 418, Orig. 
Saliva used in Baptism, 403. 
Salt used in Baptism, 403 . 
Salutation in Visitation of Sick, 461. 
Salvation of unbaptized infants, 419. 
Samaritans, Confirmation of, 437. 
Sancroft, Secretary to Committee of 1661, 
32 ; Supervisor of the Press in 1662, 
36. 
Sanctus in Communion Office, 386. 
Sand substituted for water in Baptism, 

403. 
Sanderson, Bishop, his mode of public 
service, during the fifteen years' perse- 
cution, 27 ; an account of, 347 ; his 
Preface to Prayer Book, 96, 424. 
Sarum Exhortations to Sick, 463. 
Sarum Liturgy, in English, condensed, 

361-363. 
Sarum Manual on Spiritual Communion, 

473. 
Sarum Rite, Dirge of, 478, etc. 
Sarum Rubric on Interrogatories in Bap- 
tism, 414 ; before Marriage, 450. 
" Sarum Use," or Prayer Book, what it 
was, 2 ; remodelled by St. Osmund, 2 ; 
in Matrimony, 452, etc. , Orig. 
Satan"s misquotation of Scripture, 593. 
Saturnalia, offered difficulties to Church, 

256. 
Savoy Conference, what authorized by 
letters patent, 30 ; how it ended, 32 ; 
exceptions of Presbyterians, 183 ; speci- 
men of their frivolous character, 98, n. ; 
leader of the Opposition, 97. 
Saxon Homilies, a.d. 700, 207. 
" Saying" explained, 181. 
Scambler, Bishop, his lawless proceed- 
ings, 24, 179 ; on change of name, 
444, n. 1. 
Schoolmasters required to subscribe to 

the Act of Uniformity, 90. 
Scottish Prayer Book, Dr. Bright's His- 
tory of, 705 ; not sanctioned by the 
General Assembly, 42 ; its influence on 
English Book, 708 ; errors of law, etc. 
in publishing it, 707 ; vigorously and 
successfully opposed, 42. 
Scottish Liturgy in extenso, 367 ; referred 
to, 350, 373, 379, 38S, 392, 393, 397, 399. 
"Seal" or "Sealing," terms applied to 
Confirmation, 437. 



Scah d IJnoks, what they Mere, 37. 
Seasons most proper for Baptism, 407. 
Second Prayer Book of Edward VI., 20. 
Si DILIA, seats near the Altar, to be used 
by the celebrant and ministers during 
the sermon at Holy Communion. 
Sennacherib a type of Antichrist, 576. 
Sentences, Exhortation, etc., when pre- 
fixed, 181 ; used as Invitatories, 181 ; 
" Read with a loud voice " implies in- 
tonation, 181. 
Septuagesima, etc., names and reckon- 
ings, 264 ; Epistles and Gospels, 265. 
SERMON, an oral instruction or exhorta- 
tion, delivered by the preacher at Holy 
Communion, and at other times, 377. 
Sermon after Marriage, 458. 

Sermons and Lectures to be in English, 
by injunction of Edward VI., 13; at 
funerals, 480. 

Service, the Canticles and other parts of 
Mattins, Evensong, or the Liturgy, 
set to music more elaborate than that 
of Chant or Plain-song. 
"Service of Song," sanctioned by our 
Lord, 53 ; its threefold division, 53, n. 

Seven Hours of Prayer, Aggregation and 
Condensation of, 178. 

Shakespeare [Henry VIII. iii. 2], 413 ; 
[Kiwj Lear, iv. 6], 480. 

Sharpe, Archbishop, on prohibited sea- 
sons for Marriage in 1750, 447. 

Shell used for Baptismal affusion, 410. 

Shepherd, The, of Israel, 582. 

Shortening the Services, 185, 202, 215, 
238. 

Short Service authorized by Act of Uni- 
formity, 1872, 93. 

Shrove Tuesday, 266. 

Sick, The, a daily prayer for, 239 ; Visi- 
tation of, 460, etc. ; Communion of, 
472. 

Sidonius Apollinaris, Gallic processionals, 
221. 

Sign of the Cross, its abuse and disuse, 
106 ; sign of the Son of Man, 502. 

Signing with the Cross, 416 ; Canon on, 
417 ; of the water in the Font, 415 ; in 
Confirmation, 443. 

Silvester, St., 176. 

Simon Magus, 270. 

Simon Zelotes, St. , 340. 

' ' Simplicity " no characteristic of primi- 
tive worship, 347. 

Singing, God's Church a singing Church, 
51 ; during Communion of people, 392. 

" Singing cakes," a term applied to wafer 
bread, 398. 

Sins, Seven deadly, 432. 

Sion transfigured into New Jerusalem, 
5SS 

"SiQuis,"G67. 

Slander of the Church and Sacraments, 
614. 

Smith, Sir Thomas, secretary to Queen 
Elizabeth, 23. 

" So to eat, " explanation of phrase, 3S8. 

S. P. C. K.'s translations of the Prayer 
Book, 43. 

Socrates on Antiphonal singing at An- 
tioch, 54 ; on Missa Sicca, 397. 

Solemn League and Covenant, Declara- 
tion against, 89. 

Solemnization of Matrimony, 449. 

Solitary Masses, 398. 

Solomon, a philosopher and yet a ritualist, 
46. 

" Son of David," Note on, 234. 

" Song, Service of," 59. 

Southchardefirth [South Charford, now 
annexed to Breamore and Hale, Hants] 
Parish Manual, 419. 

Sovereign, The, always prayed for in the 
English Church, 203. 



Spain, King of, allowed to nominate 
Bishops and Abbots, 696. 

Sparrow, Bishop, Collection and Rationale 

of, 97 ; on time for Churching, 489 ; on 
Catechizing, 430. 
Special Prayers in Visitation of Sick, 470. 
"Spices, the principal," 544. 
Spiritual Communion, 474. 
" Sponsalia," 449. 

Sponsors, persons who answer in the 
name of children who are brought to 
be baptized; "Godfathers and Clod- 
mothers." 
Sponsors simply the mouth-pieces of the 
child, 414 ; their responsibility in abey- 
ance while parents live, 419; to wait 
at church door in Prayer Book of 1549, 
408. 
Sprinkling in Baptism, 404 ; unauthorized 

and unsafe, 404-416. 
Standard adopted as to accessories of 

Divine Worship, 03. 
Standing, posture for the Priest when 
speaking authoritatively, 183 ; posture, 
intention of the Reformers, 200 ; at the 
Gospel, 374 ; of Celebrant in receiving, 
391. 
" Standing up," old Rubric, 2C0. 
Star of Bethlehem, what supposed to be, 

258. 
"State of salvation," what, 433. 
" State Services," 133, 703. 
Statute of Six Articles, its influence on 

Prayer Book, 9; its repeal, 10. 
Statute 25 Henry VIII. on Marriage 
Licences, 446 ; 4 George IV. against 
Clandestine Marriages, 446 ; 26 George 
II. on publication of Banns, 447. 
Stephen, St., 252. 

Steps into primitive Fonts, Seven, 404. 
Stole, a long strip of rich silk worn over 
both shoulders by Priests and Bishops, 
but over the left shoulder only by Dea- 
cons, 79. 
Structure of Primitive Liturgies, 346. 
Strype, his description of Lent Services 

in Chapel Royal, 61. 
Strype's Cranmer, 82, 118, 407, n. 2. 
Style, Change of, 245. 
Sub-deacon, his duties at the Altar, 359. 
" Sudden death," Objections and An- 
swers, 226. 
Suffrages or Preces, 198. 
Suffrages of the Western Church allied to 

Great Collect of Eastern, 198. 
Suffrages in Burial Office of 1549, 482. 
Suicides, Burial of, 477. 
Sumatra, martyrdom of St. Thomas, 325. 
Sundays, after Epiphany, how reckoned, 
264 ; and other holydays for Public 
Baptism, 407 ; in Lent, not Fast-days, 
269. 
UvuevdoKeiTc, explains old English "al- 

loweth," 412. 
Super-altar, a small portable slab of 
costly material formerly used at certain 
times to consecrate upon, being laid 
upon the Mensa. [See Mensa, Re- 
table.] 
Super-frontax, the covering of the 
Mensa, hanging over the frontal for 
about six or eight inches. [See Fron- 
tal.] 
Supremacy restored to the Crown by Act 

1 of Elizabeth, 23. 
Surplice, a white linen gown, somewhat 
similar to the Albe, but tight-fitting 
and shorter, 79. 
Sursum Corda, 385. 
Survey of Church goods in 1552, G9. 
Switlnm, St., 156. 

Symbolic usages, Divine authority for, 
63 ; may be combined with highest 
spiritual worship, 63. 



3lnuer ana ©lossarp. 



729 



Symbolism of linen cloths, 370 ; of Wed- 
ding ring, 454 ; of Psalm lxxviii., 577. 

Symbols of the Name of Jesus, 160. 

' ' Symbolum Athanasii, " always sung as 
a Psalm, 216. 

Symmachus, Bishop of Rome, placed 
Gloria in Excelsis in Liturgy, 395. 

Sympathy between animate and inani- 
mate works of God, 648. 

Synodals explained, 101. 

Tabernacle of the Flesh, 512, 517. 

Table of the Condensation of the Ser- 
vices, 17, 18 ; of Contents, freely 
handled by modern printers — autho- 
rized form — successive changes, 82, 83 ; 
of comparative colours of Vestments, 
77 ; to find Easter, Quarto-deciman 
controversy, 119, 120; of Proper 
Psalms, additions proposed, 114; of 
Proper Lessons, 1559, 1661, 113 ; of 
Apostolic statements corresponding 
with the Creed, 196 ; of Authorship 
and Compilation of the Psalter, 496 ; 
of pre-Reformation weekly use of Psal- 
ter, 497 ; of Scripture accounts of 
Institution of Holy Eucharist, 351 ; 
showing origin of various Liturgies, 
346 ; comparing features of Primitive 
Liturgies, 347 ; of Burial Lections, 475 ; 
illustrating title of Prayer Book, 82, 
83 ; of Ornaments, comparative List, 
70, 71. 

Table-cloth on the Altar, an innovation, 
370. 

Tables and Rules for the Feasts and 
Fasts, 116. 

Tables of Moveable Feasts for the 19th 
century, 121, 122. 

Tablets of Duty to God and our Neigh- 
bour at Ely, 429. 

Tabular View of variations in the Litany, 
228. 

Tallis, his Plain-song for the Reformed 
Litany, 58. 

Taper in Baptism, its symbolism, 412. 

Taylor, Bishop Jeremy, Statement re- 
garding Cranmer, 19 ; his prayer for 
benediction of water, 415 ; on Marriage, 
453-458. 

Te Deum, 387 ; its Music, Ambrosian, 
39, 191 ; its supposed Authorship, 
189 ; its Rubric, 193 ; special notice of 
9th, 16th, 21st verses, 191 ; separate 
use of as a sj^ecial Thanksgiving, 191 ; 
proposed Substitutes for Lent and Ad- 
vent, 190, n. 

Telesphorus, Bishop of Rome, reputed 
author of Gloria in Excelsis, 395. 

Temple, dedication of, 526 ; its glory 
merged in the Church, 573 ; Manifesta- 
tions of the glory of the Lord therein, 
259 ; Music and Singing, 5 ; Music, 
not extant, 53. 

Temporary Insanity, Verdict of, 477. 

Temptation of our Lord, its representa- 
tive Character, 269. 

Ten Commandments, Compendium of, 
433, and n. 1. 

Tcnebrre, ancient Office in Holy Week, 
280. 

Tersanctus in Communion Office, 386. 

Tersanctus in 99th Psalm, 600. 

Tertullian on Amen after Prayer of Con- 
secration, 390 ; on Baptism, 402, 403 ; 
on trine immersion, 404 ; on renuncia- 
tion in Baptism, 413 ; on Confession of 
Faith in Baptism, 413 ; on Benedict inn 
of Waters, 4bl ; on Lay Baptism, 405; 
on Confirmation, 437 ; on Marriage, 
446 ; on Wedding-ring, 453 ; on Burial, 
475, n. 1 ; on Prayer for Dead, 476; 
on postures in Prayer, 391 ; on Early 
Christian Worship, 177 ; on the Jews 



of Egypt, 498 ; on Fasting, 266 ; on 
meaning of the Psalms, 499. 
Thaddeus, St., Liturgy of, 345, n. 3. 
Thanksgiving after Baptism, 418 ; after 
Communion, 394 ; for Peace, its 
Authorship and Modification, 240. 
Tharsis and the Isles, 571. 
" Then," after the first Rubric, its force 
and meaning, 202. 

Theodore, Archbishop, Penitential of, 
on the Viaticum, 472. 

Theodoret on rejection of the Jews, 557. 

Theophania, Name anciently in use for 
Epiphany, 244, 250, 258. 

Third hour for Celebration of Holy Com- 
munion, 360. 

Thirtieth of January Service, 703. 

Thirty-nine Articles, assent of the Clergy 
required to them, Act of Uniformity, 91 . 

Thomas, St. , the Apostle, 324 ; Christians 
of, still a witness to his labours in 
India, 325 ; St. Thomas's Day, Collect 
for, referred to, 433. 

Thomas, St., of Canterbury, his Festival, 
128 ; said to have instituted the 
Trinity Feast, 302. 

Thorndike, on Prayer of Oblation, 393 ; 
on looking eastward, 197. 

Three Estates of the Realm, 22 ; Orders 
of Ministers held by Church of Eng- 
land, 693. 

Thrupp on the Psalms, 496, 579 ; on 139th 
Psalm, 641. 

Thursday in Holy Week, its special ob- 
servances, 282. 

Time for Mattins, Evensong, 105 ; and 
for Holy Communion, 360. 

Times and Seasons, their appointment 
and division, 201 ; how the Church 
has always intended to reckon them, 
246. 

Tindal, Lord Chief-Justice, on Marriage 
by Deacons, 450. 

Tippet, a hood of some black material 
which is not to be silk, worn by Min- 
isters who are not graduates. [Canon 
58.] 

"Title" of Prayer Book "Common 
Prayer," 82; "other rites and cere- 
monies," what they mean, 82; of 
Prayer Book, ' ' ' together with the 
Psalter, " 82. 

Titles of our Lord, as used in the Advent 
Antiphons, 249. 

Toleration, Charles II. 's declaration of 
his intentions, 29. 

Touching for the Evil, 705. 

Tower of London and Courts of West- 
minster, Sealed books for, 92 ; touch- 
ing inscription in Tower, 201. 

Traditional words of Christ on the Cross, 
527. 

Traditions, what they imply, 46 ; respect- 
ing the Apostles' Creed, 196, 538, 568. 

Transept : [1] The transverse portion of 
cruciform churches. [2] The northern 
or southern end of this. 

Transfiguration of our Lord, 160, 259. 

Translation of King Edward, 152. 

Translations of the Common Prayer, 42. 

' ' Transubstantiation " protested against 
in Black Rubric, 399. 

Tree of Life a type of Holy Eucharist, 
350, 595. 

Trent, Council of, on Water in Baptism, 
403 ; on ago for Confirmation, 439 ; 
Catechism on Baptismal Allusion, 1 16, 
n. 2. 

Trine Allusion, 41(3; Immersion, 404- 
416, Orig. 

Trinity, Holy, great significance of the 
festival, 303 ; the Psalm <>t' Praise to, 
561 ; Sunday, 302 ; Sunday, Sarum 
Psalms, 516, 521, 546, 571, 598, 59'.). 



Trinity College Cambridge, Commemora- 
tion Service at, 484. 

Trisagion, 386. 

" Troth," meaning of, 452, n. 3. 

Truths of Heathen Philosophy, Church's 
application of some, 265. 

Tuesday in Holy Week, last day of our 
Lord's public Ministration, 278. 

Tunicle, the outer vestment of the Epis- 
toler at the Holy Eucharist : in the 
Rubric the term is applied also to the 
Dalmatic, which is almost identical 
with it in character, 80. 

Twelfth day after Christmas, a memorial 
of our Lord's Baptism, 258. 

Twenty-ninth of May Service, 703. 

" Two Tables " of Law, 433. 

Types, of Eucharist — their number, 
agreements, and diversities, 350 ; of 
our Lord in suffering, 566 ; of Liter- 
mediate State, 613. 

Typical character of David, 502-505 ; 
persecutions, 502. 

Unbaptized infants dying, 419 ; burial of, 
477. 

Unconsecrated Elements for use of 
Curate, 399. 

Unction, the anointing with holy oil at 
Coronations, and other rites of the 
Church. [See Anointing.] 

Unction in Confirmation, 437-443 ; Ex- 
treme, 460 ; of the Sick in Reformed 
Prayer Book, 460, 470, n. 1 ; a term 
applied to Confirmation, 437. 

"Ungodly," principal and instruments, 
501. 

Uniformity, Act of, Edward's, 21 ; re- 
pealed by Mary, 22 ; Primo Elizabethan, 
84; 14 Carol II., 88; Binding on the 
Clergy, 84 ; documents respecting, 72. 

Uniformity of Services, 7. 

Union with Christ in Baptism, 406. 

"United Church of England and Ire- 
land " a misnomer, 82. 

Unity of the Church, 631. 

Unity of mind of the whole Catholic 
Church, 327, 328. 

Unity underlying divisions of Christen- 
dom, 355. 

Unmarried mothers to do Penance before 
being Churched, 486. 

Unworthy Communion, Great care of 
English Church as to, 383. 

"Upper Room, The," 52. 

" Usages " of the Scottish Liturgy, 70S, 
709. 

'' Use" of the Church of England, 82; 
of Holy Communion, 353 ; of Visita- 
tion Office, 460. 

" Uses " in England diverse previous to 
Reformation, 2, 3, 102, 346, 347 ; now 
to be one and the same, 102. 

Uses of Salisbury, York, and Hereford, 
in Espousals, 452. 

Vaison, Council of, its Canon on the 
Gloria Patri, 186. 

Valentine, St., 136. 

Vatican, martyrdom of St. Peter, 336. 

Veil, 392; formerly insisted on in Church- 
ing women, 487 ; of Temple, its rend- 
ing, 515; of Chancel, in Primitive 
Church, 17: lobe worn by women to 
be baptized, 426. 

Venantius Fortunatus, his Commentary 
on Athanasian Creed, 216. 

Venerable Bedo, his death in connection 
with Ascension Collect, 299. 

Veni Creator sung at Mass, 34S, 301 : 
Authorship of, 689 ; Translation of, 
ascribed ti> Ibydeu, 701. 

Veni Creator Spiritus, use of, at Co] 
elation of I'.i hops, 7U>. 



73Q 



3inDcr anD ^lossarp. 



Venitc Exultemus, its use in tlie Temple 
Service and early Christian, 187 ; Invi- 
tatory to, 187 ; old eustoin of rever- 
ence, 1SS. 

Vergee, a lay oflieer, who carries a staff 
rod, virga, or verge, before dignitaries 
in processions, attends to the placing 
of the congregation, etc. 

Verity, Christian, explanation of term, 
218. 

Vernacular, its use always encouraged in 
the Church of England, 3, specimens 
of, 5 ; ancient form of Baptism in 
Sarum Use, 420, Orig. ; ancient forms of 
Lord's Prayer, 207 ; ancient forms of 
Apostles' Creed, 211 ; ancient forms of 
Versicles and Responses for Peace, 190 ; 
ancient forms of Collects, 214, 237, 
301, 302, 329, 339; ancient forms of 
Nicene Creed, 375 ; Confession at Holy 
Communion, 3S4 ; Exhortation to Holy 
Communion, 382 ; Gloria in Excelsis, 
395, n. ; Exhortation at Baptism, 418 ; 
in Marriage Service, 451-453 ; in Visi- 
tation of Sick, 465, 466 ; Litany referred 
to, 10, 222 ; Te Deum referred to, 191 ; 
Athanasian Creed referred to, 216 ; 
ancient origin of parts of Litany, 229, 
231 ; ancient expositions referred to, 
10. 

Vernacular of our Lord and his Apostles, 
498. 

Versicles, explanation of term, 101 ; 
from the ancient form translated, 198 ; 
before Collects, old Rubric on, 200 ; in 
Confirmation Office, 442 ; in Visitation 
of Sick, 462. 

Versions, Ancient, of the Psalter, 498. 

Verulam, 152. 

Vessel for bringing water to Font, 409. 

Vestment, the Chasuble ; the term some- 
times includes all the Eucharistic vest- 
ments, or may be applied to any one of 
them. 

Vestments, Eucharistic, 79. 358, 360 ; 
their colours, 75 ; their material, 75 ; 
their form and symbolism, 79, 80 ; 
illustrations of, 80 ; to be used in 
Visitation of the Sick, 460. 

" Viaticum," Communion of the Dying, 
472. 

Vicarious penitence of Christ, 550, 601, 
634. 

Vietricius, reputed author of the Athana- 
sian Creed, 217. 

Vienne, City of, origination of Rogation 
Fast, 221. 

Vigil, the fasted Eve of a festival. 

Vigil of Christmas, how observed in 
ancient Church of England, 250. 

Vigil of Easter, ancient mode of its cele- 
bration, 288. 

Vigils, Fasts, and Days of Abstinence, 
Table of, 118 ; not observed in the 
Paschal Quinquagesima. 298; no longer 
an Evening Service, 118 ; Collects used 
on, 245. 

Vincent, St., 133. 

Vincent, St., of Lerins, reputed author 
of the Athanasian Creed, 217. 

Vine. The, illustrations of its mystical 
meaning, 5S2. 



Visitation of Blessed Virgin .Mary, 156 ; 
of Dioceses on accession of Edward VI., 
12. 

Visitation of the Sick, an Office to be 
used with sick persons, with or without 
Communion or Anointing. 

Visitation of the Sick enjoined by Holy 
Scripture, Fathers, and Councils, 460 ; 
569; a formal rite, 460; Introduction 
to, 400. 

Visitation of Prisoners Service in Irish 
Prayer Book, 710. 

Vocation to the Ministry extraordinary 
and ordinary, 664. 

Voice, of the Church, 503 ; of the Lord 
sevenfold, 525. 

Voluntary, a piece of music played after 
the Psalms, and before and after ser- 
vice ; sometimes during the Communion 
of the People. 

Voluntary, after the Psalms, 188; sub- 
stituted for the Agnus Dei at Durham, 
18S ; at the conclusion of the Service, 
202. 

Vows, Baptismal, 412-414. 

Vulgar tongue, its gradual adoption in 
the Services, 7. 

Vulgate, The ancient, of St. Jerome, 49S. 

Water, or Wafer Bread, a small un- 
leavened cake used for the Eucharistic 
Bread. The Rubric permits the sub- 
stitution of fine wheaten bread of the 
ordinary kind, 398. 

Walchius' Bibliotheca Symbolica for 
earliest forms of the Creed, 212; on 
Protestant Catechisms, 429. 

Waldenses, regarded water as unneces- 
sary in Baptism, 403. 

Wales, Funeral Offertory in, 475. 

Warburton, his discontinuance of use of 
cope, 359. 

Washing of disciples' feet connected with 
Institution of Holy Eucharist, 355 ; a 
sacramental act, as well as symbolical, 
2S2. 

Water, Benediction of, 414; "the out- 
ward visible sign or form in Baptism," 
403; sanctifying of, 410; admixture 
of, with Wine in the Eucharist, 378. 

Waterland, his history of the Athanasian 
Creed, 217. 

Waters of the Neva blessed, 410, n. 2. 

Wedderburn, Bishop of Dunblane, and 
the Scottish Prayer Book, 706. 

Wedding Breakfast, why after the mar- 
riage, 447. 

Wedding ring, 453. 

Wednesday in Holy Week, ancient Office 
for, 280. 

Welsh Prayer Book, 42, 92. 

Westminster Abbey, Wafer bread used 
at, 398. 

Westminster, Monks of, privileged in 
respect of age for Ordination, 66 ; 
Synod of, on Communion of Sick, 472 ; 
Synod of, Marriage enactment, 446. 

Whitgift, Archbishop, memorialized by 
Puritans against Lay Baptism, 405, n. 1. 

Whitsun, the English name of Pentecost, 
its origin, 300 ; Ember Days, of primi- 
tive observance, 302. 



Whitsun Eve, Day, and Season, Sarum 
Psalms, 546, 503, 604. 

Whitsunday, Collect for, how formerly 
used, 300; 1549, the English Prayer 
Book first used on, 300. 

Whitsuntide Psalms, 546, 604, 645. 

Wilkins' Concilia, on use of Salisbury 
Missal, 69; referred to, 419, marg. 

Will of Cod, law over all, 433 ; modes of 
its expression, 433. 

William III., and the Lesson about 
Judas, 703. 

William of Malmesbury on Altars of 
wood, 357. 

Wilson, Bishop, on Invocation of Holy 
Ghost, 389. 

Wimbish, Register at, on prohibited 
seasons for Marriage, 447. 

Windsor, Obiit Service at, 483; Obiit 
Sunday, Psalms for, 5 IS, 646. 

Wine used as Matter in Baptism, 403. 

Winepress, its typical and prophetical 
meaning, 582. 

"With," its Liturgical sense, 1S2. 

Woman, her dependence on man, 453. 

Women not to baptize save in extreme 
necessity, 420, Orig. 

Wood (Ath. Oxon.), on Office for Adult 
Baptism, 424. 

Word, The, Personal, in all the Psalms 
of the First Book, 541 ; in 119th Psalm, 
624 ; before the Sanhedrim, 584. 

Words of Institution, 389 ; of Prayer 
consecrated by our Lord, 528, 529. 

Worship of Heaven, as seen by St. John, 
47 ; Patriarchal, 44 ; Mosaic or Jewish, 
so called, but really Divine, 45 ; Spirit- 
ual, see Communion with God, 44 ; its 
principal parts, 182; offered to a person 
present to receive it, 48 ; Christian, 
supplemented not supplanted that of 
the ancient Church, 52; Ceremonial 
and Musical, our Lord's practice, 51 ; 
of the Church of England, application 
of the Ritual principle, 49, 50 ; Daily, 
transferred from the Cloister to the 
Parish Church, 7. 

" Worship," meaning of, in Marriage 
Service, 454. 

Wren, Bishop, his order respecting Mar- 
riages, 449 ; his Injunctions on Church- 
ing, 487, 489 ; his Injunctions on Public 
Prayer for Sick, ill ; his directions to 
Ministers, 332. 

Wyche, Sir Cecil, his discovery of an 
error in MS. of Prayer Book, 36. 

Year, The Church's, beginning from Ad- 
vent and Christmas, 245. 

York Manual, directions as to who are 
not to communicate, 474 ; vernacular 
Exhortation to Sponsors, 418. 

York Minster Library, Fothergill's MSS. 
in, 439. 

York, Use of, circ. a.d. 700, in Confirma- 
tion, 438, 442. 

York Use (Marriage), 452. 

Zaccharie Ferreri de Vicence, reformer of 

Breviary Hymns, 8. 
Zebedee, Sons of, their aim at exaltation, 

how granted, 337. 



PRINTED BY T. AND A. CONSTABLE, PRINTERS TO HER MAJESTY, 
AT THE EDINBURGH UNIVERSITY PRESS. 



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